From all of the above, it becomes obvious that culture plays an important role in the life of society, which consists primarily in the fact that culture acts as a means of accumulation, storage and transmission of human experience.

This role of culture is realized through a number of functions:

Educational function. We can say that it is culture that makes a person a person. An individual becomes a member of society, a personality, as he socializes, i.e., masters knowledge, language, symbols, values, norms, customs, traditions of his people, his social group and all humanity. The level of a person’s culture is determined by his socialization - familiarization with the cultural heritage, as well as the degree of development of individual abilities. Personal culture is usually associated with developed creative abilities, erudition, understanding of works of art, fluency in native and foreign languages, accuracy, politeness, self-control, high morality, etc. All this is achieved in the process of upbringing and education.

Integrative and disintegrative functions of culture. E. Durkheim paid special attention to these functions in his research. According to E. Durkheim, the development of culture creates in people - members of a particular community a sense of community, belonging to one nation, people, religion, group, etc. Thus, culture unites people, integrates them, and ensures the integrity of the community. But while uniting some on the basis of some subculture, it contrasts them with others, separating wider communities and communities. Cultural conflicts may arise within these broader communities and communities. Thus, culture can and often does perform a disintegrating function.

Regulatory function of culture. As noted earlier, during socialization, values, ideals, norms and patterns of behavior become part of the individual’s self-awareness. They shape and regulate her behavior. We can say that culture as a whole determines the framework within which a person can and should act. Culture regulates human behavior in the family, school, at work, in everyday life, etc., putting forward a system of regulations and prohibitions. Violation of these regulations and prohibitions triggers certain sanctions that are established by the community and supported by the power of public opinion and various forms of institutional coercion.

The function of broadcasting (transferring) social experience often called the function of historical continuity, or information. Culture, which is a complex sign system, transmits social experience from generation to generation, from era to era. Apart from culture, society does not have other mechanisms for concentrating the entire wealth of experience that has been accumulated by people. Therefore, it is no coincidence that culture is considered the social memory of humanity.

Cognitive (epistemological) function is closely related to the function of transmitting social experience and, in a certain sense, follows from it. Culture, concentrating the best social experience of many generations of people, acquires the ability to accumulate the richest knowledge about the world and thereby create favorable opportunities for its knowledge and development. It can be argued that a society is intellectual to the extent that it fully utilizes the wealth of knowledge contained in the cultural gene pool of humanity. All types of society that live on Earth today differ significantly primarily in this regard.

Regulatory (normative) function is primarily associated with the definition (regulation) of various aspects, types of social and personal activities of people. In the sphere of work, everyday life, and interpersonal relationships, culture in one way or another influences people’s behavior and regulates their actions and even the choice of certain material and spiritual values. The regulatory function of culture is supported by such normative systems as morality and law.

Sign function is the most important in the cultural system. Representing a certain sign system, culture presupposes knowledge and mastery of it. Without studying the corresponding sign systems, it is impossible to master the achievements of culture. Thus, language (oral or written) is a means of communication between people. Literary language acts as the most important means of mastering national culture. Specific languages ​​are needed to understand the world of music, painting, and theater. Natural sciences also have their own sign systems.

Value-based or axiological, the function reflects the most important qualitative state of culture. Culture as a certain value system forms very specific value needs and orientations in a person. By their level and quality, people most often judge the degree of culture of a person. Moral and intellectual content, as a rule, acts as a criterion for appropriate assessment.

Social functions of culture

Social features, which culture performs, allow people to carry out collective activities, optimally satisfying their needs. The main functions of culture include:

• social integration - ensuring the unity of humanity, a common worldview (with the help of myth, religion, philosophy);
• organization and regulation of the joint life activities of people through law, politics, morality, customs, ideology, etc.;
• providing people with the means to live (such as cognition, communication, accumulation and transfer of knowledge, upbringing, education, stimulation of innovation, selection of values, etc.);
• regulation of certain spheres of human activity (culture of life, culture of recreation, culture of work, culture of nutrition, etc.).

Thus, the cultural system is not only complex and diverse, but also very mobile. Culture is an integral part of the life of both society as a whole and its closely interconnected subjects: individuals, social communities, social institutions.

Adaptive function

The complex and multi-level structure of culture determines the diversity of its functions in the life of a person and society. But there is no complete unanimity among culturologists regarding the number of functions of culture. Nevertheless, all authors agree with the idea of ​​multifunctionality of culture, with the fact that each of its components can perform different functions.

Adaptive function is the most important function of culture, ensuring human adaptation to the environment. It is known that the adaptation of living organisms to their habitat is a necessary condition for their survival in the process of evolution. Their adaptation occurs due to the work of the mechanisms of natural selection, heredity and variability, which ensure the survival of individuals best adapted to the environment, the preservation and transmission of useful characteristics to subsequent generations. But what happens is completely different: a person does not adapt to his environment, to environmental changes, like other living organisms, but changes his environment in accordance with his needs, remaking it for himself.

When the environment is transformed, a new, artificial world is created - culture. In other words, a person cannot lead a natural lifestyle like animals, and in order to survive, he creates an artificial habitat around himself, protecting himself from unfavorable environmental conditions. Man gradually becomes independent of natural conditions: if other living organisms can live only in a certain ecological niche, then man is able to master any natural conditions at the cost of forming an artificial world of culture.

Of course, a person cannot achieve complete independence from the environment, since the form of culture is largely determined by natural conditions. The type of economy, housing, traditions and customs, beliefs, rites and rituals of peoples depend on natural and climatic conditions. So. the culture of mountain peoples differs from the culture of peoples leading a nomadic lifestyle or engaged in maritime fishing, etc. Southern peoples use a lot of spices when preparing food to delay spoilage in hot climates.

As culture develops, humanity provides itself with increasing security and comfort. The quality of life is constantly improving. But having gotten rid of old fears and dangers, a person comes face to face with new problems that he creates for himself. For example, today there is no need to be afraid of the terrible diseases of the past - the plague or smallpox, but new diseases have appeared, such as AIDS, for which no cure has yet been found, and in military laboratories other deadly diseases created by man himself are waiting in the wings. Therefore, a person needs to protect himself not only from the natural environment, but also from the world of culture, artificially created by man himself.

The adaptive function has a dual nature. On the one hand, it manifests itself in the creation of specific means of human protection - the necessary means of protection for a person from the outside world. These are all cultural products that help a person survive and feel confident in the world: the use of fire, storing food and other necessary things, creating productive agriculture, medicine, etc. Moreover, these include not only objects of material culture, but also those specific means that a person develops to adapt to life in society, keeping him from mutual destruction and death - state structures, laws, customs, traditions, moral norms, etc. d.

On the other hand, there are non-specific means of human protection - culture as a whole, existing as a picture of the world. Understanding culture as a “second nature”, a world created by man, we emphasize the most important property of human activity and culture - the ability to “double the world”, highlighting sensory-objective and ideal-imaginative layers in it. By connecting culture with the ideal-shaped world, we obtain the most important property of culture - to be a picture of the world, a certain network of images and meanings through which the world around us is perceived. Culture as a picture of the world makes it possible to see the world not as a continuous flow of information, but as ordered and structured information. Any object or phenomenon of the external world is perceived through this symbolic grid, it has a place in this system of meanings, and it is often assessed as useful, harmful or indifferent to a person.

Sign function

Significant, significative function(naming) is associated with culture as a picture of the world. The formation of names and titles is very important for a person. If some object or phenomenon is not named, does not have a name, is not designated by a person, they do not exist for him. By giving a name to an object or phenomenon and assessing it as threatening, a person simultaneously receives the necessary information that allows him to act to avoid danger, since when labeling a threat, it is not just given a name, but it fits into the hierarchy of existence. Let's give an example. Each of us has been sick at least once in our lives (not with a mild cold, but with some fairly serious illness). In this case, a person experiences not only painful sensations, feelings of weakness and helplessness. Usually, in such a state, unpleasant thoughts come to mind, including about a possible death, and the symptoms of all the diseases that we have heard about are recalled. The situation is exactly according to J. Jerome, one of the heroes of whose novel “Three in a Boat, Not Counting a Dog,” while studying a medical reference book, found all the diseases in himself, except for puerperal fever. In other words, a person experiences fear because of the uncertainty of his future, because he feels a threat, but knows nothing about it. This significantly worsens the general condition of the patient. In such cases, a doctor is called, who usually makes a diagnosis and prescribes treatment. But relief occurs even before taking medication, since the doctor, having made a diagnosis, gave a name to the threat, thereby entering it into the picture of the world, which automatically provided information about possible means of combating it.

We can say that culture as an image and picture of the world is an orderly and balanced scheme of the cosmos, and is the prism through which a person looks at the world. It is expressed through philosophy, literature, mythology, ideology and in human actions. Most members of the ethnos are fragmentarily aware of its content; it is fully accessible only to a small number of cultural specialists. The basis of this picture of the world are ethnic constants - the values ​​and norms of ethnic culture.

Structure of the sociology of culture

The morphological aspect of culture is associated with the interaction and correlation of different aspects of culture, their role in the formation of a social organism.

Human life has meaning only if it is filled with cultural meaning.

The most important structural elements of culture as a system:

1. Language is the main means of communication, the transmission of significant information, values, and social experience. The conceptual and logical apparatus is the fundamental basis of culture; thanks to it, a person can understand the world around him. Through language, cultural values ​​are accumulated and transmitted. Language coordinates the actions of people, maintains the cohesion of society, and generalizes the experience of people.
2. Symbols, concepts, meanings, typical connections, interactions (ritual, functional, related), standards and patterns of behavior. In order for people to navigate certain circumstances and situations, understand each other, and interact in everyday life, they must comply with certain conditions. The typification of interaction participants is based on verbal communication and physical actions (the individual observes what other people are doing). In the development of interaction between people, symbol, ritual, and myth play a great role.
3. Conviction and knowledge. Beliefs contain what people are guided by in their daily activities, what they are committed to, and what they embody in patterns of behavior. Beliefs are related to knowledge. A person acts contrary to knowledge if it contradicts his interests.

There is a bifurcation of culture - between beliefs and knowledge. The scarcity of culture is often predetermined by the fragmentation and narrowness of an individual’s knowledge. A person who has versatile knowledge is freed from extreme, primitive judgments and assessments, his worldview is multidimensional, his activities and behavior are optimal. The active dissemination of knowledge gives beliefs meaning, an idea, and situationalizes them.

Note 1

An essential criterion for the formation of beliefs is ideology in the form of a logically substantiated social doctrine as a set of cultural values.

Subsystems of the sociology of culture

The main subsystems of culture include the following structural elements:

• value subsystem;
• normative subsystem;
• human socialization subsystem;
• essential property of a person;
• qualitative characteristics of human activity.

Note 2

The value subsystem is a set of life goals, values, and means of achieving them. Values ​​are not the same in different cultures. What may be moral in one society is considered immoral in another. Culture is a method, a way of appreciating reality with values.

Considered in the context of values, culture acts as a kind of social mechanism that identifies, reproduces and transmits values ​​in society. The following types of social values ​​are distinguished: political, economic, moral, aesthetic, etc.

Cultural values ​​can be classified according to: scale (civilizational, universal, national, subcultural (local); according to the criteria of compliance with people’s needs (progressive, anti-values, previously created, but “unclaimed” values); according to the way values ​​are inscribed in an era (cultural works of the past and modernity).

Normative culture is a culture that prescribes standards of behavior. Norms are an integral element of culture; they are generally accepted patterns of behavior of people in society.

Social norms are closely interconnected with the prevailing ideals, values, beliefs, and symbols in society. Cultural norms are certain requirements of society for a person, the expectation from members of society to comply with norms of behavior, law and morality, generally accepted standards of behavior.

In the subsystem of human socialization, culture is considered as a human-creative, humanistic facet. It represents the acquisition of the essence of man, the manifestation of its uniqueness; an expression of human transformation in the course of historical development, the process and measure of his self-realization.

Culture as an essential property of an individual is a set of cultural values ​​in the form of knowledge, skills, beliefs, morality, etc. This is a degree of human freedom that frees one from stereotypes and patterns of thinking, activity, and behavior. Culture gives a person the opportunity for freedom of expression with the simultaneous ability for internal moral self-restraint.

The main sphere of human life is the activity of creating values ​​to satisfy one’s needs. Man is the creator of culture in all its forms, types and methods.

Culture is a self-reproducing system; it is the objectification of a person’s spiritual wealth, his knowledge, skills, abilities, embodied in the process of creativity in the values ​​of culture.

Functions of the sociology of culture

The main functions of cultural sociology include:

1. Scientific-cognitive function. Provides knowledge about social mechanisms, factors contributing to the formation of cultural processes or their change; studies the specifics of the patterns of cultural dynamics in modern conditions.
2. Educational function. Focused on providing knowledge to members of society for better adaptation in difficult socio-cultural conditions, on substantiating and revealing modern ideas about them.
3. Practical function. Aimed at developing scientific research into cultural policy and targeted cultural change.

The social functions of culture include: adaptation, ideological, integration and regulatory functions, as well as functions of legitimation, identification and social change.

Adaptation function: the individual, having assimilated cultural patterns and skills, is transformed into a social being capable of interacting with other individuals

Worldview, or meaning-making function: culture gives meaning to human life and explains the structure of the world.

Legitimation function: culture supports and explains the existing social order.

Identification function: a person determines his identity, creates his own image based on culturally developed ideas about reality.

The integration function unites the human community on the basis of common norms, values, and ideas.

Regulatory function: the behavior of individuals in society is regulated by cultural values ​​and norms.

Function of social change: innovations and inventions in the cultural sphere act as a factor in changing society.

PAGE 22

Lecture No. 2

Basic functions of culture

Function - purpose, role of any element in the system, or, in other words, a certain kind of work that is required from this element in the interests of the system as a whole.

We can talk about the functions of individual elements of culture in relation to the entire cultural system (for example, the functions of language or science in culture). But there is also a legitimate question about the functions of culture as a whole in relation to society. This is the question of its social functions.

List of social functions of culture:

1. protective;
2. creative (Latin creatio creation);
3. significative (English) sign sign) (designation function);
4. communicative;
5. integrative and disintegrative;
6. normative;
7. adaptive;
8. regulatory;
9. semiotic;
10. relaxation (lat. relaxatio weakening, relaxation)

1. Protective function

It lies in the fact that with the help of artificially created tools and devices, man has enormously increased the possibilities of his adaptation to the world around him, of subjugating the forces of nature and controlling them. At the same time, humanity is constantly concerned about its safety and is constantly improving methods and means of its protection.

However, their effectiveness remains a thorny issue. Some unfavorable factors eliminated by technical progress are being replaced by others generated by it. Today, the consequences of technological progress have led to a host of global problems: the development of natural resources and the constant accumulation and improvement of the so-called. “the benefits of civilization” have led to an environmental crisis on the planet; The development of modern biological means of defense and medicines goes hand in hand with the creation of biological weapons of mass destruction, which cannot always be controlled, etc.

Thus, technological progress, on the one hand, reduces the threat to human life and health, and on the other, increases it. Function is accompanied by dysfunction.

2. Creative function

The essence of the creative function is the transformation and development of the world. Man constantly strives to expand his habitat. It is important to note that this expresses not only the desire for more favorable living conditions, but alsohuman curiosity emerges.Mastery of the forces of external nature goes hand in hand with mastery of the internal forces of the human psyche. This finds its expression in human creativity: in science, art, etc.

3. Significative function

Signification ascription of meanings and values. What is not involved in the cultural circulation of humanity seems to have no meaning or value. The starry sky above the head of primitive man had no meaning until he drew him into his circle of mythological ideas, compiled celestial maps to help in navigation, created astronomical theories and sent satellites into space. Since then, the sky has become part of the culture.

By expanding the sphere of cultural development of the world, a person simultaneously expands the area of ​​designated objects. As a result, the volume of culture and the volume of objects that have acquired value and meaning always coincide.

Thanks to the significative function, culture appears as a meaningful idea of ​​the world. The form of expression of this idea is not important (in this narrow sense, myth, religion, science, and art are equivalent).

4. Communication function

Communication transfer of information, in the narrow sense of the word communication. Only communication makes a society viable. Only through communication with the world of people, that is, the world of culture, does a person become a person. Information isolation from culture causes irreparable damage to the human being, especially at the early stage of socialization. An example is the so-called feral people (Mowgli people).

5. Integrative and disintegrative functions

Any social community that develops its own culture is held together by this culture. A single set of views, beliefs, values, and ideals that are characteristic of a given culture and determine the consciousness and behavior of people spreads among members of a community. They develop a sense of belonging to the same cultural group.

Preservation of cultural heritage, national traditions, historical memory creates a connection between generations. This is what builds the historical unity of the nation and the self-awareness of the people as a community of people that has existed for centuries.

A broad framework of cultural community is created by world religions. A single faith binds the various peoples that make up the “Christian world” or the “world of Islam.” The unifying role of science is manifested on an even larger scale. As science develops, it increasingly becomes a collective endeavor of all mankind. A single global community of scientists is being formed. Schoolchildren and students of all countries master the same fundamentals of scientific knowledge. The same scientific symbols (the language of mathematics, physics, chemical formulas, geographical maps, etc.) are distributed everywhere on Earth.

But in the history of mankind, different cultures arise and exist in each era. Cultural differences make it difficult for people to communicate and interfere with their mutual understanding. These differences act as barriers that separate social groups and communities. People belonging to the same cultural circle are perceived as “We”, and representatives of other cultural circles are perceived as “They”. Solidarity between “ours” may be accompanied by wariness and even hostility towards “outsiders”. Cultural differences between communities often become the cause of their confrontation and hostility.

Today, the integrative function of culture is not intended to destroy cultural differences, but to unite the world's diversity of cultures into a single harmonious planetary mosaic. The integrative function of culture is aimed at making all humanity aware of its unity.

6. Normative function

The creation, observance and changes of norms, standards, rules and recipes for human behavior are in the space of culture.

Norms rules governing human behavior. They indicate where, how, when and what exactly we should do. Norms prescribe patterns of behavior and are transmitted to the individual through the process of enculturation.

Cultural normsmandatory instructions, requirements, wishes and expectations of appropriate (socially approved) behavior. They indicate the measure of necessity in human actions; control deviant behavior; serve as models and standards of behavior.

Cultural norms are permissive and prohibitive. Practice has not revealed which type of norms—permissive or prohibitive—more effectively influences people’s behavior. The main thing is motivation of behavior.

A set of interrelated cultural norms constitutes a normative system of culture.

Normative system of culture:

The most famous classification of cultural norms belongs to the American sociologist William Graham Sumner (18401910). He identified the following types of norms:

1. customs (folkways);
2. morals (mores);
3. laws (laws).

Today this list has been significantly expanded. The main, most socially significant cultural norms today include the following:

Individual cultural norms:

Habits established patterns (stereotypes) of behavior in certain situations. They arise from skills and are reinforced through repeated repetition.

Manners external forms of human behavior that receive positive or negative assessment from others. Manners are based on habits.

Etiquette a set of rules of behavior concerning the external manifestation of attitudes towards people; a system of rules of behavior adopted in special social circles that make up a single whole.

Social cultural norms:

Taboo absolute prohibition, the most ancient of collective cultural norms. This is the strongest type of social prohibition, the violation of which is punished especially severely. Taboos became the basis of many later cultural norms.

Custom traditionally established order of behavior. It is based on habits, but, unlike manners, concerns collective forms of action. Customs are always socially approved mass patterns of action that are recommended to be followed.

If habits and customs are passed on from one generation to another, they become traditions.

Tradition values, patterns of behavior, ideas, views, tastes, etc., inherited from predecessors. Traditions belong to the cultural heritage, are usually surrounded by honor and respect, and serve as a unifying principle in society.

Ritual one of the varieties of observing traditions. The rite is based on a set of actions established by custom or ritual.

Most often we can find rituals in cult religious practice. But rituals are not only of a religious nature. The types of rituals are ceremony and ritual.

In all rituals, all actions are deeply symbolic.

Manners especially protected, especially revered by society mass patterns of action. Morals reflect the moral values ​​of society. A crime against morals is punished more severely than forgetting traditions.

Law a type of morals containing norms and rules of conduct, formalized and sanctioned by the political authority of society or the state, recorded in a document and requiring strict execution (see Fig. 1)

Rice. 1

Cultures and countries of the world can be divided intocultures of intensive saturation with norms And non-intensive crops. Of the European countries, the most norms, rules, standards, laws, according to the unanimous opinion of experts, exist in modern Germany. At the end are the countries of Eastern Europe, including Russia.

There is a high saturation of norms, customs and traditions of Eastern cultures. Conventionally speaking, the number of traditions and customs per square kilometer of territory is highest in China, India, and Japan. It is here that the most subtle and developed rules of etiquette are found.

Let us once again recall “normative redundancy” and “normative insufficiency”. Experts believe that excessive regulation of behavior, that is, an excessive number of norms, is characteristic of societies with a poor culture.

The opposite state of society is anomie a state of society in which a significant part of the population, knowing about the existence of norms that bind them, treats them negatively or indifferently.

Anomie reflects the conflict between officially declared goals and available legal means of achieving them. Anomie occurs when people cannot legally achieve the goals proclaimed by society as a moral law.

7.Adaptive function

Culture ensures adaptation (adaptation) of a person to the environment:both natural and cultural (!).

Adaptation to the environment, according to the scientific worldview, occurs in the process of biological evolution due to variability, heredity and natural selection, through which the characteristics of body organs and behavioral mechanisms that ensure the survival and development of the species in given environmental conditions are formed and genetically transmitted from generation to generation. its “ecological niche”).

But human adaptation differs from the nature of adaptability of all other living beings:all these creaturesadapt to the environment, that is, change in accordance with the given conditions of their existence; a person adapts the environment to himself, that is, changes it in accordance with his needs.

Man as a biological species Homo Sapiens does not have its own natural ecological niche. According to one of the founders of cultural anthropology, A. Gehlen, man is an “incomplete”, “undefined”, “biologically insufficient” animal. He lacks instincts, his biological organization is not adapted to any stable form of animal existence. Therefore, he is not able to lead, like other animals, a natural way of life and is forced, in order to survive, to create an artificial, cultural environment around himself. Thus, a person adapts to the natural environment, changing it to suit himself.

But what makes a person a person is not the fact of his birth, but his introduction to the world of culture. It is known that a person raised by a wolf pack and living with wolves for a long time will never be able to adapt to social life. That is, will not become a human being. But being born in Russia and raised in Afghanistan in someone else’s family, for example, a person becomes a full-fledged member of society. Moreover, he can once again (or several times) change his country of residence (and, accordingly, sociocultural space) and remain a full-fledged person.

What are the mechanisms and forms of cultural inclusion?

The basis for introducing a person to culture is his socialization.

Socialization is a processmastering cultural norms and mastering social roles. It means the transformation of a person into a social individual, the mature variety of which is called personality.

It is necessary to distinguish from socialization itself adaptation in the narrow sense of the word as a time-limited process of getting used to new conditions.

The process of socialization begins in early childhood and usually ends when a person reaches adulthood, but often continues into old age. The socialization process includes subprocesses:

Upbringing - purposeful transfer of ethical norms and rules of decent behavior from the older generation to the younger. This transfer is carried out in a system of various pedagogical practices. But in upbringing, spontaneous assimilation of cultural norms also occurs (for example, through imitation of parents, movie characters, etc.).

Education transfer of practical knowledge, skills and abilities for the purpose of subsequent inclusion of a trained person in the system of social relations, production of material and spiritual values ​​that have qualities and properties corresponding to the level of development of a given society.

However, training at school, university and at work is only a technical event. To teach life is the main task of socialization. Therefore, a more capacious word would not be training, but development cultural content.

In socialization, it is customary to distinguish two types: primary and secondary.

Primary socialization leaks in a person’s immediate environment: parents and other relatives, babysitters, family friends, peers, teachers, coaches, doctors, friends. This primary environment is not only closest to a person, but also the most important for his formation.Primary socializationsphere of interpersonal relations.

Secondary socializationoccurs with the participation of social institutions and their representatives: the administration of a school, university, enterprise, army, police, church, state, media, political parties, court, etc.Secondary socialization sphere of social relations.

Other forms of cultural inclusion:

1) Adaptation a special process of interaction between an individual or group and the social environment, when an individual assimilates social norms and traditions of values ​​of a certain social group (for example, professional). Those. adaptation is a narrower and more specific concept than socialization.Adaptation represents an element that is an integral part of socialization.

Adaptation assumes that there are some new or unexpected conditions to which the individual must get used to and adapt over time. However, he does not necessarily have to deeply assimilate them, for example, the values ​​and norms of group behavior that a person does not accept for moral reasons.

The ability to adapt fades with age.

2) Enculturation ( enculturation) teaching a person the traditions and norms of behavior in a particular culture.

Adaptation to the social order of life in a foreign country occurs faster than inculturation - adaptation to foreign values, traditions and customs.

Adaptation occurs during both socialization and enculturation. In the first case, the individual adapts to social conditions of life, in the second - to cultural ones. With socialization, adaptation is easy and fast, with inculturation it is difficult and slow.

Enculturation, or cultural learning, occurs in several ways: through direct teaching (for example, a child is taught to say “thank you” for a gift) and through observation of how other people behave in similar situations. The difficulty with the second option is that often people say one thing and do another. In these situations, the individual becomes disorientated and the process of enculturation becomes difficult.

Socialization growing into society, becoming a social person. Final process socialization personality.

Enculturation merging with the native culture, becoming an educated person. The end result of enculturation intellectual.

Socialization is associated with the assimilation of a certain obligatory cultural minimum. We are talking about mastering basic social roles, norms, language, and national character traits. On the contrary, the term “inculturation” implies a broader phenomenon, namely the familiarization of the individual with the entire cultural heritage of humanity. This means not only to one’s own national culture, but also to the culture of other peoples. We are talking about mastering foreign languages, developing a broad outlook, and knowledge of world history. This concept also includes vocational training, since the acquisition of professional knowledge is not a necessary requirement for socialization.

Enculturation and socialization develop according to different laws.At the same age there is a maximum of socialization and a minimum of inculturation. And vice versa.

Socialization reaches its maximum in youth and early adulthood, and then most often the level of socialization decreases, less often it remains unchanged.

Enculturation reaches its maximum in old age, and in youth its rates are low.

3) Acculturation the process of re-socialization of an adult(resocialization)or the assimilation of the norms and values ​​of a foreign culture necessary for life and positively perceived, which are layered on the traditions and customs of the native culture.

Typically, acculturation is the result of contacts between representatives of different cultures, in which the perception of cultural norms and values ​​occurs. Usually they are adopted by an individual or a group of people who find themselves in a foreign country and remain there for permanent residence. The reverse process, when the entire population of a country adopts cultural norms from a visiting group of foreigners, practically does not happen.

Acculturation is a necessary element of intercultural interaction. When representatives of two different cultures meet, they, intending to find a common language, try to understand each other.

4) Assimilation - the process of assimilation of cultural traits by a minority group that has become part of the culture of the majority group. Assimilation may continue until complete dissolution in the new culture and loss of one’s cultural identity, or it may remain partial.

5) Cultural renewal(complete resocialization).

If acculturation requires a person to only partially abandon old norms and traditions, then the process of cultural renewal leads to complete liberation from them. The result is the final displacement of old customs and values ​​by new ones.

Examples of cultural renewal of personality long-term imprisonment; emigration for permanent residence in another country at an early age.

8. Regulatory function

(see Lecture 1, “information-semiotic interpretation of culture”)

9. Semiotic function

To talk about the semiotics of culture means to talk about culture as a sign system, and to consider any cultural phenomena as texts that carry information and meaning.

The language of any culture is original and unique. But all cultures use the same types of signs and sign systems. The whole variety of symbolic means used in culture makes up itssemiotic field.Within this field one can distinguish5 main types of signs and sign systems:

1. natural signs;
2. functional signs;
3. conventional signs;
4. verbal sign systems (natural languages);
5. sign recording systems.

NATURAL SIGNS

“Natural signs” refer to things and natural phenomena.

An object cannot be a sign of itself; it becomes a sign when it points to some other objects and is considered as a carrier of information about them. Most often, a natural sign is an accessory, property, part of some whole and therefore provides information about the latter.Natural signs are signs-attributes.

Example : smoke as a sign of fire.

To understand natural signs, you need to know what they are signs of and be able to extract the information they contain.

Signs of the weather, tracks of animals, the location of heavenly bodies - all these are signs that can tell a lot to those who are able to “decipher” them.

The ability to understand and use natural signs for orientation in the natural environment was an essential component of primitive culture. Gradually, with the development of civilization, this skill is lost.

There are a great many natural signs, but in everyday experience they are usually not subject to systematization. The construction of systems of natural signs is, as a rule, the result of long-term development of practice and science:

Examples : 1) symbolic system of medical diagnostics (symptoms of diseases); 2) spectral analysis, which makes it possible to determine the chemical composition of a substance based on the colors of the spectrum; 3) celestial navigation, which is based on establishing a systematic connection between the observed location of stars and the coordinates of the observer.

FUNCTIONAL SIGNS

Functional signs are also sign-signs. ButUnlike natural signs, the connection of functional signs with what they point to is determined not by their objective properties and not by the laws of nature, but by the functions that they perform in human activity.These signs are objects that have some pragmatic purpose.An object becomes a functional sign if the connection between it and what it points to arises in the process of human activity and is based on the way it is used by a person.

Examples: a weapon discovered by an archaeologist in a mound a functional sign indicating that a warrior was buried in it; apartment furnishings a complex of functional signs (text) carrying information about the degree of wealth of the owners; a shovel on the shoulder indicates that the person has been doing or is about to do earthworks.

Not only objects, but also the actions of people can act as functional signs: when the teacher begins to move his finger along the class register, this is a sign that he will now call someone to answer.

Functional signs are a product of human activity, therefore they are systematized by it itself.

Examples of functional sign systems:

• production equipment (any mechanism or part - a sign that carries information about the entire technical system of which it is an element);
• furnishings of urban or rural life;
• cloth;
• “body language” facial expressions, gestures, postures, etc.

CONVENTIONAL SIGNS

This is a fundamentally different class of signs compared to natural and functional ones.Conventional signs are signs in the full sense of the word.If for objects acting as natural and functional signs, the sign function is secondary and is performed by them, as it were, “in conjunction” with their main functions, then for conventional signs this function is the main and main one. They are created specifically to fulfill it.

Distinguish 4 types of conventional signs:

1. Signals notice or warning signs. Giving them a certain meaning is the result of an agreement, a contract. People become familiar with this meaning of signals from childhood.

Example: traffic light color signaling; school (university) bell.

The meaning of many special signals becomes known only as a result of training

Examples: flag signaling in the fleet, navigation signals.

2. Indexes symbols of certain objects or situations, having a compact, easily visible appearance and used to distinguish these objects and situations from a number of others. Sometimes (but not necessarily) their try to choose so that the appearancethey were prompted by what they should mean.

Examples: instrument readings; cartographic signs; symbols in diagrams; emblems and insignia in military uniforms.

3. Images their main feature is their similarity to what they mean.

Examples: signs-drawings (designation of pedestrian crossings, toilet rooms, etc.)

4. Symbols signs that not only indicate the depicted object, butexpress its meaningthat is, they convey abstract ideas and concepts associated with this object in a visually figurative form.

Examples: emblems, coats of arms, orders, banners; wheel in Buddhism, cross in Christianity, crescent in Islam.

The meaning of a symbol is often multi-level, and at different levels of its understanding it can include various historical and cultural layers of meaning. The deep historical and cultural meaning of a symbol can sometimes be understood only by someone who knows its origin.

• Consider, for example, the coat of arms of Russia. The double-headed eagle depicted in it is a symbol of the Russian state. On a deeper level, it is a symbol of strength, the power of the state, its eagle “flight altitude.” But for those who know history and remember that this proud two-headed bird flew to us on the wings of Christianity from Byzantium, whose coat of arms it was, another meaning is revealed in the Russian coat of arms: the connection of cultures, the historical continuity of Christian culture. If we take into account that Byzantium was an empire that inherited the state symbol of the once mighty Roman Empire, which subjugated a vast territory by force of arms, then a new semantic register is included in the content of this symbol: the idea of ​​imperial power and might, world domination, victorious wars and conquests, Caesarian glory. You can go even further: the double-headed eagle was first a sign of one of the best Roman legions (and even earlier, probably, the totemic sign of the tribe from which it was formed); this legion became famous not only for its military valor, but also for its ferocity towards its enemies. This gives the content of the symbol new semantic shades.

Of particular importance are figurative and symbolic systems in art “artistic languages”. Each type of art introduces its own figurative and symbolic language. In this sense, we can talk about the languages ​​of painting and architecture, music and dance, theater and cinema, etc.

VERBAL SIGN SYSTEMS NATURAL LANGUAGES

These are the most important sign systems created by people. They are called “natural” to distinguish them from artificial for example, formalized languages. There are several thousand natural languages ​​in the world, from 2500 to 5000 (their exact number cannot be established, since there are no unambiguous criteria for distinguishing different languages ​​from different dialects of the same language).

Any natural language is a historically established sign system that forms the basis of the entire culture of the people speaking it. No other sign system can compare with it in its cultural significance.

One can point out a number of advantages of the language over other sign systems:

the language is economical and easy to useafter all, pronouncing the sounds of articulate speech does not require any noticeable expenditure of energy from a person, does not require preliminary preparation of any material means, leaves his hands free and at the same time allows him to transmit quite large amounts of information in a relatively short time;

language is reliable as a means of storing and transmitting information. This is achieved due to the fact that, despite its efficiency, it is “redundant”, that is, it encodes information in more characters than is necessary for its perception. This allows us to correctly determine the content of language messages even when the message contains omissions and distortions.

• The redundancy of modern languages ​​reaches 70-80%. This means that we can understand the message even if only 1/5-1/6 of it reaches us. In business, socio-political and scientific texts, redundancy is usually greater than in fiction (typists know: poetry is the most difficult to retype, even though rhyme helps you avoid making mistakes at the end of lines). Redundancy is especially great - up to 95% - in negotiations between pilots and dispatchers (“Chaika”, “chaika”, I’m “falcon”, “falcon”, calling “seagull”, answer, answer..."): here it is very important to ensure reliable connection.

The three most important communicative functions of language are:

Referential functiondirected towards the subject of the message. It consists of transmitting information about it.The speaker’s task is to use language to formulate the meaning of his message as adequately as possible.

Expressive functionassociated with the reflection of the author’s personality in the message. Speech acts as a means of personal self-expression. The author conveys his feelings, experiences and emotions, his attitude towards what is being discussed. The author’s feelings regarding the subject of speech can be expressed both directly, through their verbal designation (“I like it”), and indirectly, for example, through the use of epithets (“a nightmare”).

Impressive functionfocused on the person to whom the message is addressed. Thanks to it, the addressee receives not only information about the subject of the message, but also emotional impressions both about this subject and about the author. This function allows you to evoke certain moods, feelings, desires in the recipient and encourage him to take some action.

SIGNED RECORDING SYSTEMS

Writing is the most important of the systems for recording signs.

This type of sign systems includes, for example, the alphabet and musical notation.

The peculiarity of sign systems of this type is that they arise on the basis of other sign systems - spoken language, music - and are secondary in relation to them.

The invention of sign recording systems is one of the greatest achievements of human thought. The emergence and development of writing played a particularly important role in the history of culture. It can be said without any exaggeration that only its creation allowed human culture to emerge from its initial, primitive state. Without writing, the development of science, technology, art, law, etc., etc. would be impossible.

The basic sign of writing is not a word, as in spoken language, but a smaller and more abstract unit - a letter. The number of basic signs of the system decreases and becomes visible. This leads to fundamental changes in the logic of using the sign system. Qualitatively new ways of processing, perceiving and transmitting information are becoming possible.

Recording creates the opportunity to significantly increase the vocabulary of the language. In tribal unwritten languages, rarely used words simply disappeared from social memory, and new words replaced the forgotten ones. The dictionary of such languages ​​contains no more than 10-15 thousand words. In modern languages, during their long history of using writing, words accumulate and their number reaches half a million.

With the advent of writing, language norms and rules began to take shape. This makes it possible to create a standardized literary language. It develops stable grammatical forms and makes speech patterns and constructions more complex. Text processing techniques that are fundamentally impracticable in oral speech also appear: highlighting paragraphs and sections, separating the main content and comments, footnotes, indexes to it, introducing graphic design to facilitate understanding of the meaning, tables, text rubrics, etc. As a result, the text is enriched and improved. ways of expressing thoughts in language, increasing the accuracy and depth of transmission of its subtlest nuances.

Writing allows society to transmit information, the amount of which far exceeds the memory capacity of an individual. Libraries are emerging that serve as repositories of knowledge and make it accessible to future generations. Temporal and spatial boundaries of communication are removed: communication becomes possible between people living at great distances from each other and at different historical times.

One of the important directions in the development of recording systems was the creationformalized languages, playing a large role in modern logic and mathematics, and consequently in all sciences that use the logical-mathematical apparatus. The development of formalized languages ​​is associated with the development of electronic computing technology, which now largely determines the fate of the further cultural progress of mankind.

10. Relaxation function

Relaxation the art of physical and mental relaxation and relaxation.Natural means of release: laughter, crying, fits of anger, physical violence, screaming, declaration of love, confession. All of them are classified as individual.

To relieve collective tension, stylized forms are used: entertainment, holidays, festivals, rituals.

A powerful means of relaxation a game . Its essence lies in the satisfaction of drives by symbolic means. While playing, the participants of the game simultaneously believe and do not believe in the reality of what is happening. The game not only relaxes, it trains skill, the ability to find a way out of critical situations, and increases motivation to achieve. The good thing about the game is that it releases unconscious impulses hidden inside, secret inclinations and addictions that are prohibited by culture. Thus, during the game you can bypass the rules. Through the game, hidden sexual motives and addictions (“the bottle”), motives of death (the game “war”, bullfighting) are realized.

Result:

Despite the many functions listed, in events and cultural phenomena we always encounter unity of functions. Their division and classification is always conditional. In the world of culture, all functions are intricately intertwined and mutually complement each other.

Lecture No. 3

Typology of culture

Plan:

1. Foundations of cultural typology
2. Types of culture
3. Forms of culture
4. Complex types of culture

1. Foundations of cultural typology

There can be many criteria, or grounds, for a typology of cultures, for example: connection with religion; regional affiliation of culture; regional-ethnic feature; belonging to a historical type of society; economic structure; sphere of society or type of activity; connection with the territory; specialization; skill level and type of audience, etc.

When talking about artistic, economic or political cultures, experts call them either varieties of the culture of a society or spheres of culture of a society. Let us briefly consider the main varieties (spheres) of culture.

In cultural studies, there is no consensus on what should be considered types, forms, types, or branches of culture; the following conceptual scheme can be proposed as one of the options.

Branches of culture we should call such sets of norms, rules and models of human behavior that constitute a relatively closed area within the whole.

Types of culture we should call such sets of norms, rules and models of human behavior that constitute relatively closed areas, but are not parts of one whole.

We must classify any national or ethnic culture as a cultural type. Types of culture include not only regional-ethnic formations, but also historical and economic ones.

Forms of culture refer to such sets of rules, norms and patterns of human behavior that cannot be considered completely autonomous entities; nor are they constituent parts of any whole. High or elite culture, folk culture and mass culture are called forms of culture because they represent a special way of expressing artistic content.

Types of culture we will call such sets of rules, norms and behavior patterns that are varieties of a more general culture. The main types of culture we will include:

a) dominant (national) culture, subculture and counterculture;

b) rural and urban cultures;

c) ordinary and specialized cultures.

Requires special discussion spiritual and material culture. They cannot be classified as branches, forms, types or types of culture, since these phenomena combine all four classification features to varying degrees. It is more correct to consider spiritual and material culture as combined, or complex, formations that stand apart from the general conceptual scheme.

Variety spiritual culture performs artistic , but a variety material Physical Culture. We will talk about them separately.

The proposed typology of cultures should not be considered the ultimate truth. It is very approximate and lax. Nevertheless, it has undoubted advantages: logical validity and consistency.

2. Types of culture

2.1. Dominant culture

The set of values, beliefs, traditions and customs that guide the majority of members of a given society is calleddominant, or dominant, culture.

The dominant culture may be national or ethnic depending on how complex a given society is organized and how populous a given country is.

Ethnic culturea set of cultural features relating primarily to everyday life activities and everyday culture. It has a core and periphery. Ethnic culture includes tools, mores, customs, customary laws, values, buildings, clothing, food, means of transportation, housing, knowledge, beliefs, and types of folk art.

Experts distinguish two layers in ethnic culture:

historically early (lower), formed by cultural elements inherited from the past;

historically late (upper), consisting of new formations, modern cultural phenomena.

The bottom layer includes the most stable elements, fixed by centuries-old tradition. Therefore, it is believed that they constitute the framework of ethnic culture. With this approach, ethnic culture appears as a unity of continuity and renewal. Culture renewal can be exogenous (borrowed) and endogenous (arising within the culture without outside influence). Continuity and stability of ethnic culture rests on the action of two types of mechanisms for the transmission of tradition: intragenerational traditions, operating over several years or decades and covering only part of the ethnic group (adjacent age groups); intergenerational traditions that have existed for a historically long time and act as a mechanism for transferring values ​​from generation to generation.

Ethnic culturethis is a culture of people connected by a common origin (blood relationship) and jointly carried out economic activities, the unity, so to speak, of “blood and soil”, which is why it changes from one area to another. Local limitation, strict localization, isolation in a relatively narrow social space (tribe, community, ethnic group) is one of the main features of this culture. It is dominated by the power of tradition, habit, once and for all accepted customs, passed on from generation to generation at the family or neighborhood level.

If ethnicity indicates a sociocultural, territorial, economic and linguistic community of people, then a nation denotes an association of people with a social structure and political organization.

Structure national culturemore complicated than ethnic. National culture includes, along with traditional everyday, professional and everyday culture, also specialized areas of culture. And since the nation embraces society, and society has stratification and social structure, the concept of national culture embraces the subcultures of all large groups, which an ethnic group may not have. Moreover, ethnic cultures are part of the national one. Take such young nations as the USA or Brazil, nicknamed ethnic cauldrons. American national culture is extremely heterogeneous, it includes Irish, Italian, German, Chinese, Japanese, Mexican, Russian, Jewish and other ethnic cultures. Most modern national cultures are multiethnic.

National culture cannot be reduced to a mechanical sum of ethnic cultures. She has something beyond that. It has its own national cultural features, which arose when representatives of all ethnic groups realized that they belonged to a new nation. For example, both Africans and whites equally enthusiastically sing the US anthem and honor the American flag, respect its laws and national holidays. Awareness by large social groups of their commitment to the territory of their settlement, the national literary language, national traditions and symbols constitutes the content of national culture.”

Unlike ethnic culture, national culture unites people living over large areas and not necessarily related by blood relations.

Experts believe that a prerequisite for the emergence of a national culture is a new type of social communication associated with the invention of writing, with the birth of a literary language and national literature. It is thanks to writing that the ideas necessary for national unification gain popularity among the literate part of the population.

Thus, national culture is built on the foundation of written culture, while ethnic culture can be completely unwritten, for example, the culture of backward tribes that have survived to this day. But both cultures, in relation to all other types of culture in a given territory, should be called dominant.

That is why national culture is studied primarily by philology, which deals with written monuments, and ethnic culture by ethnography and anthropology, which deals primarily with preliterate literature.

2.2. Subculture and counterculture

Since society breaks up into many groups - national, demographic, social, professional - each of them gradually forms its own culture, i.e., a system of values ​​and rules of behavior. Small cultural worlds are called subcultures.

One language has several dialects. Groups speaking different dialects, subcultures, groups speaking different languages, different cultures. When people from two groups, despite the dissimilarity in the details of their lifestyle, share common basic values ​​and therefore can communicate freely, their cultures are just variants of one, dominant culture.

Subculture it is part of the general culture of a nation, in some aspects it is marked or opposed to the whole, but in its main features it is consistent with and continues the culture of the nation, which is called the dominant culture. A subculture differs from the dominant culture in language, outlook on life, behavior, hairstyle, clothing, and customs. The differences may be very strong, but the subculture is not opposed to the dominant culture. It includes a number of values ​​of the dominant culture and adds to them new values ​​characteristic only of it.

Counterkulypura denotes a subculture that not only differs from the dominant culture, but is opposed and in conflict with dominant values.

An example of counterculture, according to the famous American sociologist N. Smelser, is the culture of bohemia.“Other bohemian values ​​include the desire for self-expression, the desire to live for today, the demand for complete freedom, the promotion of equality between men and women and the love of the exotic. This implies the denial of such values ​​of the dominant culture as self-discipline, self-restraint in the present for the sake of reward in the future, materialism, success in accordance with generally accepted rules."

The emergence of a counterculture is in fact a quite common and widespread phenomenon. The dominant culture, which is opposed by the counterculture, organizes only part of the symbolic space of a given society. It is not capable of covering all the diversity of phenomena. The rest is divided between sub- and countercultures. Both are extremely important to the dominant culture, although it views some with distrust and others with hostility. The countercultures were early Christianity at the beginning of the modern era, then religious sects, later medieval utopian communes, and then the ideology of the Bolsheviks.

Sometimes it is difficult or impossible to make clear distinctions between subculture and counterculture. In such cases, both names are applied to one phenomenon on equal terms.

The criminal subculture, growing in collective prisons, which are called “factories of violence,” is distinguished by specific behavior, rules and even language. It has its own system of hierarchy and privileges. “Especially privileged” (boss, hillock, horn zone) informal leaders, have the best sleeping place, the best food, exploit others. “Simply privileged” (greyhound, denied) assistants and advisors to the boss. They are the executors of his will and interpreters of norms. Below the stairs are the “neutrals” (boys) - the bulk of the convicts. They are prohibited from contacting and providing assistance to the “unprivileged” (sixes, chushkas, shnyri), who are used for dirty work and serve as a tool for bullying the “deprived”.

3. Forms of culture

Depending on who creates culture and what its level is, sociologists distinguish three forms:elite, popular, mass.

3.1. High culture

Elite (high) culturecreated by a privileged part of society, or at its request by professional creators. It includes fine art, classical music and literature. High culture (for example, the painting of Picasso or the music of Schoenberg) is difficult for an unprepared person to understand. As a rule, it is decades ahead of the level of perception of an averagely educated person. The circle of its consumers is a highly educated part of society: critics, literary scholars, regulars of museums and exhibitions, theatergoers, artists, writers, musicians. When the level of education of the population increases, the circle of consumers of high culture expands. Its varieties include secular art and salon music. The formula of elite culture is “art for art’s sake.”

We will talk more about high culture in the paragraphs devoted to artistic culture and art, as well as in a special section devoted to the history of world artistic culture.

3.2. Folk culture

Folk culture consists of two types popular and folk culture. When a group of tipsy friends sings Alla Pugacheva’s songs or “The Reeds rustled,” we are talking about popular culture, and when an ethnographic expedition from the depths of Russia brings material about carol holidays or Russian lamentations, we are talking about folklore culture. As a result, popular culture describes the current way of life, morals, customs, songs, dances of the people, and folklore describes its past. Legends, fairy tales and other genres of folklore were created in the past, and today they exist as historical heritage. Some of this heritage is still performed today, which means that part of the folk culture has entered popular culture, which, in addition to historical legends, is constantly replenished with new formations, for example, modern urban folklore.

Thus, in folk culture, in turn, two levels can be distinguished: high, associated with folklore and including folk legends, fairy tales, epics, ancient dances, etc., and low, limited to the so-called pop culture.

The authors of folk works (tales, laments, epics) are often unknown, but these are highly artistic works. Myths, legends, stories, epics, fairy tales, songs and dances belong to the highest creations of folk culture. They cannot be classified as an elite culture just because they were created by anonymous folk creators: “Folk culture arose in ancient times. Its subject is the entire people, and not individual professionals. Therefore, the functioning of folk culture is inseparable from the work and life of people. Its authors are often anonymous; works usually exist in many versions and are passed down orally from generation to generation. In this regard, we can talk about folk art (folk songs, fairy tales, legends), folk medicine (medicinal herbs, spells), folk pedagogy, the essence of which is often expressed in proverbs and sayings."

In terms of execution, elements of folk culture can be individual (statement of a legend), group (performing a dance or song), or mass (carnival processions).

The audience of folk culture is always the majority of society. This was the case in traditional and industrial societies. The situation changes only in post-industrial society.

3.3. Mass culture

Mass culturedoes not express the refined tastes or spiritual quest of the people. The time of its appearance was the middle of the 20th century, when the media (radio, print, television) penetrated into most countries of the world and became available to representatives of all social strata. Mass culture can be international and national. Pop music is a vivid example of this: it is understandable and accessible to all ages, all segments of the population, regardless of level of education.

Mass culture, as a rule, has less artistic value than elite or popular culture. But it has the widest audience and is original. It satisfies the immediate needs of people, reacts to any new event and reflects it. Therefore, its samples, in particular hits, quickly lose their relevance, become obsolete, and go out of fashion. This does not happen with works of elite and popular culture. High culture refers to the preferences and habits of townspeople, aristocrats, the rich, and the ruling elite, and mass culture refers to the culture of the lower classes. The same types of art can belong to high and popular culture; classical; music is high, and popular music is mass, Fellini's films are high, and action films are mass, Picasso's paintings are high, and popular prints are mass. However, there are genres of literature (fiction, detective stories and comics) that are always classified as popular or mass culture, but never as high. The same thing happens with specific works of art.

Bach's organ mass belongs to high culture, but if it is used as musical accompaniment in figure skating competitions, it is automatically included in the category of mass culture, without losing its belonging to high culture. Numerous orchestrations of Bach's works in the style of light music, jazz or rock do not at all compromise high culture.

The difference between high and folk culture is about the same as between national and ethnic. High culture, like national culture, can only be written, while ethnic and folk culture can be anything. High (elite) culture is created by the educated layer of society, while folk and ethnic culture is created predominantly by the uneducated. Small in size and historically more ancient, ethnic culture, as soon as many peoples merge and form a single national culture, turns into folk culture: “The creators and consumers of written culture are those who can read and write, i.e. the educated strata of society , who in the initial phase of its formation represent a clear minority compared to the illiterate population. This is an educated minority and becomes the bearer of national culture.”

High and national culture is created not by an ethnic group or people, but by the educated part of society - writers, artists, philosophers, scientists. As a rule, high culture is initially experimental, or avant-garde, in nature. For the first time, those artistic techniques are used that will be perceived and correctly understood by wide layers of non-professionals many years later. Experts sometimes call the period 50 years. With such a delay, examples of the highest artistic culture are ahead of their time.

When the Bolsheviks came to power in 1917, the first thing they did was try to reduce the cultural lag, calling on all artists not to get carried away with form-making, but to speak in a language understandable to the common people. They put forward the slogan “Art must be understandable to the people,” attributing it to the outstanding German Marxist Rosa Luxemburg. But, as it turned out later, R. Luxemburg actually said something else: “Art must be understood by the people.” The first formula assumes that the artist, the creator of high culture, must descend to the level of primitive consciousness, the second requires that the illiterate, semi-educated peasantry rise to the level of perception of world masterpieces, constantly learn and improve.

For some time, high culture not only can, but must remain alien to the people. Like a good wine, it needs to age, and the viewer needs to mature creatively during this time. Over the course of 50 years, any avant-garde and unusual work manages to turn almost into a retrograde, conservative one. With each passing decade, the distance between high and popular culture decreases. Today, the avant-garde, especially in popular culture, becomes fashion almost the next day.

4. Complex types of culture

4.1. Art culture

Its essence lies in the fact that a person called an artist (and he can be not only a professional, but also a folk craftsman), thanks to his developed feelings, figuratively cognizes and figuratively models some fragment of reality, and then conveys this to the viewer or listener in aesthetically expressive form, be it a poem, romance or dance.

Everything that is created by professionals and amateurs is included in the concept of artistic culture. And what is created by masters of their craft, professionals, and is worthy of being preserved for centuries as having the highest value for society, constitutes art. Art is part of artistic culture. This is the tip of the iceberg.

Rice. 3. The relationship between artistic culture and art

The nature of the material determines the type of art. Sound gives us music. The word gives two types of art at once:

spoken word oratory, written literature. And so on.

Whatever area of ​​artistic culture we take - theoretical or practical, fundamental or applied - any activity brought to the highest skill turns into art.

We will continue our conversation about artistic culture and art in the following chapters.

4.2. Physical Culture

In a broad sense, it means the cultivation or cultivation of the human body. Hence the second name - bodily culture. It is understood as maintaining health, vitality, and physical fitness.

Broadly understood physical culture includes:

1) physical education itself, i.e. amateur physical exercise;

2) sport as a professional exercise in physical exercise with the goal of achieving the highest achievements and receiving wages and fees for one’s activities;

3) cultivating a healthy lifestyle, giving up alcohol and smoking, regular physical exercise;

4) specialized types of body decoration or improvement, for example, bodybuilding (bodybuilding), facial plastic surgery and cosmetics, tattooing and artistic painting, weight loss (including such exalted forms of weight loss as yoga exercises and religious asceticism) and therapeutic fasting;

5) sports, amateur and professional dancing, including contests and competitions of dancers, folk dances and round dances, dance halls and discos, break dancing, etc.;

6) modern and traditional medicine, aimed at ridding the body of physical ailments, injuries, ailments,

According to some cultural experts, professional culture of physicality has two main forms: medicine and sports. Medicine is an institution for the mass maintenance of people's health. It includestraditional and alternative medicine.The first is based on a solid and experimentally verified system of scientific knowledge. The second has two varieties:ethnosciencetreatment methods proven by long practice, used by people who do not have a formal certificate from a medical university, but have proven their effectiveness;pseudo-folk medicinefalse forms of traditional medicine, deception and quackery, which have proven to be ineffective. Witchcraft is a type of the first form of traditional medicine. It is wrong to compare traditional and alternative medicine to professional and amateur sports, since among traditional healers there are many professionals, and among doctors there are many incompetent specialists.

This is, in general terms, the typology of types and forms of physical culture. As in artistic culture, here we can distinguish the main and tip parts of the iceberg. We will classify as sport any highest achievements or manifestations of the highest skill in each type of physical culture. They constitute art, that is, the results of professional physical education. For example, sports dancing is a sport, while round dancing or disco dancing is an amateur activity. Tattooing the body in one case is a profanation, and in another it turns into an independent art.

So, in physical culture, some types of activities are completelyprofessional,and in others, which remain predominantly amateur, some achievements or varieties appear professional. In general, their ratio is approximately 50:50. The relationship between amateur and professional activities can be depicted schematically.

Rice. 4. The relationship between amateur and professional activities in physical culture

When discussing types of culture, we will use the terms "simple" and "preliterate" as well as "complex" and "literate" societies. Preliterate means the absence of a written language and accordingly describes most pre-agricultural societies; Agricultural society is historical, since writing already existed.

According to economic structureThe following main types of culture are distinguished: the culture of hunters and gatherers, the culture of gardeners and farmers; pastoralist culture; farming culture; industrial (industrial) culture

This classification is based on the method of obtaining a means of subsistence. Such types of culture, which are based on an economic structure, are called in the literature the economic-cultural type.

Economic and cultural typea historically established complex of economic and cultural features characteristic of peoples living in certain (similar) natural-geographical conditions, at a certain (similar) level of their socio-economic development.

One economic-cultural type, for example, primitive hunters and gatherers, is divided into a number of subtypes: the culture of periglacial hunters, tropical hunters and gatherers, and coastal gatherers. In addition to subtypes, the following directions of economic and cultural structure are distinguished: hoe farmers and forest hunters, irrigated farmers and semi-nomadic pastoralists, irrigated farmers of tropical valleys and dry slash-and-burn farmers of neighboring highlands, etc.

Due to the fact that technical progress was constantly moving forward, and the means of production were developing accordingly, the classification of types of economic culture is evolutionary in nature.

The evolution of HCT can be presented in the table.

Socio-economic era	Stages of farm development	Economic and cultural type	Mode of production
Pre-civilization (primary)	Appropriator	Wandering hunting, tropical gathering, specialization. hunting and gathering. Foot taiga hunting, coastal fishing and gathering. Arctic hunting for sea animals and deer hunting. Hunting, fishing and gathering with the beginnings of agriculture and cattle breeding.	Archaic. Primitive-appropriating.
		Producing early	The complexity of the economy of early farmers in the subtropics. Farming and livestock farming in the temperate zone. Reindeer husbandry of taiga and tundra. Manual workers of the tropics.	Primitive-producing.
		Producing extensive	Pastoral husbandry. Nomadic and semi-nomadic. Traditional farming and farming in pre-state societies in Africa. Farming and farming of forest and forest-steppe zones of Eurasia.	Patriarchal-pastoral. Nomadism. African. Barbaric. Pre-feudal
Civilization (secondary)	Producing intense	Plowing and hand farming is ancient. civilizations of the subtropics and tropics of the North. Africa, Asia, Center. and Yuzh. America. Plowing plant Dr. Greece and Rome. Plowing work average. Stripes, centuries-old hand and plow farming, crafts and trade.	"Asiatic". State-despotic. Slave-owning. Feudal.

Lecture No. 4

Culture and civilization.

Plan:

1. Culture and civilization.
2. Values ​​of a modern person.

1. Culture and civilization.

As research experience shows, analysis of the etymology of a particular concept provides little insight into its meaning. Category is a permanently changing convention of the scientific community, and therefore it is necessary to outline the boundaries of the main definitions used in cultural studies, turning not to linguistic analysis, but to the historical tradition and to the essential interpretation of the concepts of “culture” and “civilization” by various schools and authors.

Today there are several hundred definitions of the category “culture”. The task lies not only in articulating the content that we put into this concept, but in its relation to the concept of “civilization.”

With regard to these categories, the following basic paradigms of understanding are possible:

1. culture is identical to civilization;
2. culture is broader than civilization if the latter is only the final stage of its development and, therefore, is something opposite to it;
3. culture is narrower if civilization implies both spiritual and material activity, and culture acts as a civilizational core, exclusively in the form of spiritual creativity;
4. It is possible to differentiate the separated concepts, when culture is understood only as spiritual activity, and civilization as material activity.

The concept of “culture” arises in ancient times and is associated with the cultivation of the land, its cultivation, which is natural, since agriculture is the first type of artificial human activity aimed at transforming the natural environment around it.

During the period of the existence of high ancient cultures, the semantics of the concept became more complex, incorporating a spiritual element - good breeding, the level of education of a person, and later the urban lifestyle.

The Middle Ages put forward faith in God and religiosity as a defining parameter of culture.

The Enlightenment saw in culture, first of all, the rationality of man. It was during this era that progressive views regarding the sociocultural development of mankind began to dominate. French enlighteners XVIII centuries (Voltaire, Turgot, Condorcet) reduced the content of cultural and historical progress to the development of the human mind. Culture and civilization were contrasted with the savagery and barbarism of primitive peoples. The cultural level was measured by the totality of achievements in the fields of science and art.

However, already within the framework of the Enlightenment, criticism was heard against those who extol the importance of enlightenment, and, consequently, culture. Rousseau asserts the need to revive the simplicity and purity of morals, which are at the patriarchal stage of existence. The development of sciences and arts, in his opinion, only contributed to the moral depravity of society. “Not only are our souls corrupted as the sciences and arts develop,” but also, on the contrary, “the sciences and arts owe their birth to our vices.” “Ancient politicians constantly talked about morality and virtue, but our contemporaries constantly talk only about trade and money.” (J.-J. Rousseau “Discourse on the Sciences and Arts.”)

This criticism was positively received by representatives of German classical philosophy, which gave it the character of a general theoretical understanding of the contradictions of the beginning of the civilizational path of development of the countries of Western Europe. In the works of Kant, Schelling, and Hegel, culture appears as an area of ​​human spiritual freedom, lying beyond the boundaries of his natural and social existence. The German philosophical tradition, while recognizing many diverse cultures, nevertheless arranges them into one historical sequence, representing a single spiritual evolution of humanity.

A special place in the formation of ideas about culture is occupied by XIX century In post-classical German philosophy, Rousseau's critical views on culture are reinterpreted in the works of Schopenhauer and Nietzsche. Their appearance marked the beginning of a powerful pessimistic trend in cultural studies. Thus, according to Schopenhauer, the evil Will forms an inhumane environment where there is no place for a moral person. Nietzsche interprets culture as a means of his suppression and enslavement. We find further development of these ideas in the works of Spengler, Freud and their many followers.

At the same time, another concept of cultural development is being developed - progressive, based on the ideas of evolutionism. As you know, the last third XIX century passed under the banner of evolutionism, which was literally in the air, penetrating various fields of knowledge, both natural sciences and the humanities. It is no coincidence that at the same time in 1871, Charles Darwin’s landmark book “The Descent of Man and Sexual Selection” and E. B. Taylor’s work “Primitive Culture” were published, the latter introducing the concept of “culture” into scientific circulation within the framework of evolutionary ideas about the development of human society. Thus, the foundations of a new humanitarian knowledge are laid: anthropology and cultural studies.

In the social anthropology of B. Malinovsky and Radcliffe-Brown, the concept of social structure becomes the main one, and culture is considered according to its constituent institutions. Social anthropologists consider structure as a necessary element of the stability of society, and culture is defined as a set of rules that allows such formation to take shape.

Within the framework of cultural anthropology, the idea of ​​the communicative properties of culture was developed, and the dominant role of culture in the transmission of social heritage from generation to generation was emphasized. Language began to be considered as the basis for studying the structure of culture, which contributed to the introduction of methods of semiotics, structural linguistics, mathematics and cybernetics into the teaching of culture (E. Sapir, C. Lévi-Strauss). However, structural anthropology wrongfully viewed culture as an extremely stable construct without taking into account cultural transformations. The emergence of cultural psychology is associated with the search for a solution to the “culture personality” problem (R. Benedict, M. Mead, M. Herskowitz). Based on the concept of Freud, who interpreted culture as a mechanism of social suppression and sublimation of unconscious mental processes, as well as on the concepts of neo-Freudians (G. Roheim, K. Horney, H. Sullivan) about culture as a symbolic consolidation of direct mental experiences, representatives of this direction interpreted culture as expression of basic mental states characteristic of a person. “Cultural patterns” began to be viewed as adaptation mechanisms that contribute to the social and cultural adaptation of the individual (M. Mead, J. Murdoch).

The idea of ​​the symbolic properties of culture is based on the teachings of Cassirer and Jung. A number of representatives of cultural psychology, relying on the concept of “local civilizations,” sought to find a set of “cultural invariants” that are not reducible to each other and do not have a real substrate (Sapir, B. Whorf, Benedict, Herskowitz). On the contrary, supporters of the phenomenological approach to culture, as well as some representatives of existentialism, have put forward the assumption of the universality of the content of any particular culture, based either on the statement of the universality of the structures of consciousness (Husserl), or on the postulate of the psychobiological unity of humanity (Jung), or on the idea of ​​a certain " fundamental basis”, “axial primordiality” of culture, in relation to which all its varieties are only “particulars” or “ciphers” (Heidegger, Jaspers).

Today the idea of ​​​​the impossibility of the existence of a single culture is popular. This finds expression in the theory of polycentrism, the original opposition between the West and the East, which denies the general laws of social development.

This variety of interpretations can be explained by the fact that culture expresses the depth and immeasurability of human existence. And each researcher focuses his attention only on one or several (individual) aspects of this phenomenon, since it is impossible to cover all the factors affecting the subject under study. We emphasize that the diversity of interpretations of fundamental categories is another confirmation of the extreme complexity of the object being studied, which occurs due to the multifactorial functioning of culture.

So, culture in a broad sense is all human activity, in a narrow sense it is spiritual activity, in a specifically cultural sense it is value activity that serves the moral self-improvement of a person. The last limitation of this concept is fundamentally important, since it allows us to move beyond the category of culture activities that cannot be combined with universal human ideas about morality (for example, racial, nationalist and other theories and actions based on them). Spiritual life is symbolically expressed in culture. According to Berdyaev, the origin of civilization is worldly; it was born as a result of man’s struggle with nature, outside of temples and cults. If culture is a deeply individual and unique phenomenon, then civilization is a general phenomenon and repeats itself everywhere.

2. Values ​​of a modern person.

Culture today is a supra-natural environment, but initially it was intra-natural. Nature is a necessary condition for human existence. The attributive property of a person is the ability to work, to creative work, as a result of which he creates a “second nature” cultural space. Culture is not a cloudless acquisition for a person; its birth carries with it retribution, payment for the acquisition. Culture is good and evil at the same time.

Man transforms and completes nature. Culture is creativity. There was and is no natural man; from the beginning to the end of history there is only a creative man, that is, a cultural man. “The search for man before culture is in vain; his appearance on the turn of history should be considered as a cultural phenomenon” (A. de Benoit).

Man, society and culture are inseparable, like a plant and the soil on which it grows. Man is the connecting link between nature and culture. Culture is the nature that a person recreates, thereby establishing himself as a person. Only man is the only creature capable of continuous innovation. Culture acts as the result of all human activity. Not every activity gives rise to culture, but only that part of it that is sacred in nature and associated with the search for the meaning of existence. Human activity is diverse: in one case it gives rise to culture, and in another - civilization. The lack of innovation in activity allows us to differentiate culture from civilization.

Culture is not only a social, but, above all, an anthropological phenomenon. Its basis is the disorder of man in nature, the need of man to realize those impulses that are not instinctive. Culture is a phenomenon born of incompleteness, openness of human nature, the development of human creative activity aimed at searching for the sacred meaning of existence and moral self-improvement (Gurevich).

The completion of the cycle of socialist culture in the mid-80s in Russia led to the collapse of the usual image of the world, to social disorientation and to the search for new cultural models that could restore the world as a whole. The problem has moved to the anthropological plane, since disorientation is a person’s loss of the ability to behave adequately in society.

Rapid changes in the sphere of politics, economics, and culture plunged Soviet people into shock, since identification processes are institutionalized, and therefore the destruction of the latter or their radical reorganization leads to de-identification. Those most affected by sociocultural transformations are law-abiding citizens who are focused on positive cultural models, requiring sustainable and long-term motivation; least of all - individuals with a low level of aspirations, or adventurers, because life is a short-lived adventure for them. According to Ionin, the adventurer is a very characteristic figure for Russia, including modern Russia.

The emerging information society is shaping a new type of person. If in an industrial society a rational person develops, then in a post-industrial society there is a hyper-rational person of the information era, “man computer”, whose characteristics are:

Over-informed

Lack of systematic knowledge

Superficial representations

High-speed processing according to the scheme: received processed issued received the result. Everything that does not fit into this scheme is rejected.

Deep knowledge is the result of a versatile approach to problems. Research in recent years shows that modern young people are not aware of the contradictions of the intellect, they are losing interest in fundamental knowledge, hard work of the mind, spiritual self-improvement, and the search for the highest meanings of existence. Man as an appendage of information systems. Information slavery unconscious slavery. The illusion of unlimited freedom.

The problem of isolation of individuals arises, and the problem of human alienation in the world develops into a global one. There is a rupture in vital spheres: nature, society, man. If before modern times these environments existed in relative unity, then with the advent of bourgeois economic relations, religious transformations and, in general, value changes, the process of tearing these spheres away from each other begins.

However, it should also be noted the positive traits of a person living in the information age. Thus, access to the Internet broadens one’s horizons, increases the requirements for knowledge of European languages, which facilitates acquaintance with other cultures. Apparently, many problems associated with the globalization of information dissemination still need to be understood, but one would like to hope that such intercultural exchanges of information will help strengthen intercultural ties or improve mutual understanding.

Within the framework of the identified topic, it is important to see two facets of the anthropological problem in sociology and cultural studies: how a person generates value and how value determines human behavior in society and in the formation of culture. Value is something all-pervasive, determining the meaning of the whole world as a whole, and of every person, and of every event, and of every action. Every slightest change introduced into the world by any figure has a value side and is undertaken only on the basis of some value aspects and for the sake of them. Everything that exists or can be and generally belongs in any way to the composition of the world is such that it not only exists, but also contains within itself a justification or condemnation of its existence: it can be said about everything that it is good or bad, that it should or should not , it follows or does not follow that it should exist, that it exists by right or against right (not in the legal sense of the word).

All human activity contains a value component. Relations in society between people take into account the social status of a person. Respect shown to a smart or stupid, rich or poor person, etc. indicates a personal value system, and on a societal scale, a sociocultural system. Any material carrier presupposes the presence of a spiritual element, which, however, is not directly connected with it, but is located exclusively in the human mind. So, for example, an old ribbon has great value for a particular person, since it reminds him of happy days, but for the uninitiated it is rubbish. A value has meaning in society when it is shared by many. The history of mankind is the history of a change in value systems.

The social functions that culture performs allow people to carry out collective activities, optimally satisfying their needs. The main functions of culture include:

social integration - ensuring the unity of humanity, a common worldview (with the help of myth, religion, philosophy);

organization and regulation of the joint life activities of people through law, politics, morality, customs, ideology, etc.;

providing people with the means to live (such as cognition, communication, accumulation and transfer of knowledge, upbringing, education, stimulation of innovation, selection of values, etc.); regulation of certain spheres of human activity (culture of life, culture of recreation, culture of work, culture of nutrition, etc.).

In the 20th century in Russia, the word civilization began to mean the general state of society or even the level of education or specific individuals, as opposed to savagery or barbarism. Let us summarize the linguistic development of the word culture in modern languages:

• 1) abstract designation of the general process of intellectual, spiritual, aesthetic development;
• 2) designation of the state of society, based on law and order, gentleness of morals, etc. in this sense, the word culture coincides with one of the meanings of the word civilization;
• 3) an abstract indication of the peculiarities of a way of existence or way of life characteristic of some society, some group of people, some historical period;
• 4) abstract designation of forms and products of intellectual and, above all, artistic activity: music, literature, painting, theater, cinema.

The concept of “culture” means a historically determined level of development of society, creative powers and abilities of a person, expressed in the types and forms of organization of people’s lives and activities, as well as in the material and spiritual values ​​they create.

Culture is a multifunctional system. The main function of the cultural phenomenon is human-creative, or humanistic. Everything else is somehow connected with it and even follows from it.

The function of transmitting social experience is often called the function of historical continuity, or information. Culture is rightly considered the social memory of humanity. It is defined in sign systems: oral traditions, monuments of literature and art, “languages” of science, philosophy, religion and others. However, this is not just a “warehouse” of stocks of social experience, but a means of strict selection and active transmission of its best samples. Hence, any violation of this function is fraught with serious, sometimes catastrophic consequences for society. The break in cultural continuity leads to anemia and dooms new generations to the loss of social memory.

The cognitive function is associated with the ability of a culture to concentrate the social experience of many generations of people. Thus, she immanently acquires the ability to accumulate a wealth of knowledge about the world, thereby creating favorable opportunities for its knowledge and development.

It can be argued that a society is intellectual to the extent that it uses the richest knowledge contained in the cultural gene pool of humanity. All types of society differ significantly, primarily on this basis.

The regulatory function of culture is associated, first of all, with the determination of various aspects, types of social and personal activities of people. In the sphere of work, everyday life, and interpersonal relationships, culture, one way or another, influences people’s behavior and regulates their actions, actions, and even the choice of certain material and spiritual values. The regulatory function of culture is based on such normative systems as morality and law.

The semiotic or sign function, representing a certain sign system of culture, presupposes knowledge and mastery of it. Without studying the corresponding sign systems, it is impossible to master the achievements of culture.

Language is a means of communication between people. Literary language is the most important means of mastering national culture. Specific languages ​​are needed to understand the world of music, painting, and theater. Natural sciences also have their own sign systems.

The value or axiological function reflects the most important qualitative state of culture. Culture as a value system forms in a person very specific value needs and orientations. By their level and quality, people most often judge the degree of culture of a person. Moral and intellectual content, as a rule, acts as a criterion for appropriate assessment.

The functions of culture are a set of roles that culture performs in relation to the community of people who generate and use (practice) it in their own interests; a set of methods (technologies) selected by historical experience that are most acceptable in terms of their social significance and consequences for carrying out the collective life of people. Moreover, all functions of culture are social, that is, they ensure the collective nature of people’s life activities, and also determine or correct almost all forms of individual activity of a person due to his connection with the social environment. The number of such functions is very large. They can be arranged in a hierarchical structure from the most general to relatively specific ones that provide higher-level functions.

The most general and universal function of culture should be recognized as ensuring the social integration of people: forming the foundations for their sustainable collective existence and activities to jointly satisfy interests and needs, stimulating an increase in the level of their group consolidation and the effectiveness of interaction, accumulation of social experience for the guaranteed social reproduction of their groups as sustainable communities .

The second level of the hierarchy under consideration includes functions that provide the basic forms of integrated existence of communities of people:

• 1) organization of people in their joint life activities through their structural differentiation into various types of relatively self-sufficient groups: socio-territorial neighboring communities (tribes, ethnic groups, nations), social-functional (industrial, military, educational and other groups, specialties, professions, professional constellations, classes), social and everyday (families, clans, social strata, classes), communicative (by dialects, languages, language families), religious and confessional (religious communities, sects, denominations, confessions), etc.;
• 2) regulation of the processes of interaction between people through historical selection, regulation and standardization of the most successful elements of social experience in this area and their implementation in the work of regulatory mechanisms of conventional (value orientations, morality, ethics, customs, etiquette, etc.) or institutional (law, politics, ideology, ceremony, etc.) properties;
• 3) consolidation and self-identification of people in a team through the development of common goals and ideals of their coexistence, group interests and needs, a sense of individual solidarity with the team and protection by it, satisfaction with the current norms and rules of joint living and interaction, the formation of a system of images of group identity (ethnic, social, religious, state and other markers) and the grounds for a person’s personal self-identification in a group and self-identification with it, the interest of members of the team in its social reproduction as a process that meets their individual and group interests.

The third level is the functions of culture, providing the basic means of joint life activity of people. These include:

• 1. the culture of demographic and social reproduction of community members, functioning through the development of norms of sexual relations, marriage, family and kinship obligations, norms of neighborly living, standards of physical development of the individual and the protection of his reproductive capabilities, as well as a system of forms and means of targeted intergenerational transmission of social experience ( upbringing, enlightenment, education, traditions, rites and rituals, etc.), developing norms and standards of socialization and inculturation of the individual, its social and cultural adequacy to the society of residence, stimulating its interest in forms of social self-realization acceptable to society, incl. . in creative and innovative activity, in the transformation of an individual from a “product and consumer” of culture into its “producer”;
• 2. a culture of adaptation of the community to the natural and historical conditions of its habitat, realized through the accumulation of experience and its implementation in norms, rules and forms of direct life support (primarily in the provision of food, heat, housing, in methods and traditions of health care and interpersonal mutual assistance of people) , ensuring the collective security of the community (defense) and the individual, the safety of community members, their property and legitimate rights and interests (law enforcement system);
• 3. the culture of developing an artificial material-spatial environment for the community and providing its members with social benefits, expressed in the formation of principles, norms, rules and standards for constructing the territorial infrastructure of the area of ​​residence (settlements and their internal structure, transport communications, location of the most important industries and other functional zones, etc.), development of a system for energy supply and production of means of production (tools), ensuring the production and distribution of consumer goods and services, etc.;
• 4. the culture of property, power and social prestige, associated with the development of technologies and forms of power-ownership claims and relations acceptable to the community, methods of acquiring wealth, the formation of a hierarchy of social statuses, the order of status growth and its symbolic marking (titles, regalia, prestigious clothing samples , jewelry, household furnishings, behavioral style, etiquette, etc.);
• 5. a culture of social patronage, manifested in the tradition of providing material and other support to people who find themselves in a situation of non-competitiveness (due to age, disability, congenital physical disabilities, victims of war or natural disaster, etc.), charity, mercy, assistance to those in distress , the ideology of humanism and the absolutization of the value of human life, the mythology of social justice, “equalization”, patronage of the collective over the individual, etc.;
• 6. culture of knowledge and worldview, accumulation and cumulation of socially significant knowledge, ideas and experience: rational (science and everyday observations), irrational (religion, mysticism, esotericism, superstition), logical-metaphysical (philosophy, common sense, folk wisdom), figurative (art, metaphorical thinking and judgment, playful forms of behavior, etc.);
• 7. a culture of communication and exchange of information and social experience between people, implemented in the form of processes: symbolization of objects and phenomena (formation of denoting concepts, words, signs, symbols, etc.), composition of languages ​​for the exchange of information ("natural" oral and written verbal, non-verbal languages ​​of gestures and bodily plasticity, symbolic and ceremonial actions, arts, specialized languages ​​of service and technical symbols - mathematical, computer, topographical, drawing, musical notation, etc., various systems of signs, sound signals, insignia, functional attributes, digital languages, graphic and sound coding of objects and products, etc.),
• 8 the formation of systems for recording information (in graphic, sound, visual and other forms), its replication and broadcast, as well as institutions involved in the accumulation, preservation and provision of access to socially significant information (archives, libraries, museums, storage facilities, data banks, card indexes etc.);
• 9. culture of physical and mental rehabilitation and relaxation of a person, including norms and forms of health protection and personal hygiene accepted in the community, culinary traditions, social norms of recreation (systems of days off, vacations, exemptions from active activities due to age and health), traditions of physical culture and sports, health tourism and other forms of active recreation, traditions of national and national holidays, carnivals, mass celebrations, various forms of entertainment, games and intelligence, leisure, a system of organized leisure institutions, etc.

It should be emphasized that in all the cases under consideration, we are not talking about practical technologies for achieving a utilitarian result (creating a consumer product), but about social norms governing the admissibility and preference of certain methods of carrying out this activity.

The fourth and subsequent levels of cultural functions are associated with the differentiation of culture into specialized functional segments ("economic culture", "military culture", "trade culture", "religious culture", "pedagogical culture", etc.) and systems of quality criteria implementation of certain social functions ("culture of work and consumption", "culture of everyday life", "culture of language", "culture of scientific thinking", "culture of artistic creativity", etc.). In both cases, what is meant here is, first of all, the level of compliance of the technologies used (and hence the qualitative parameters of the results) in one or another sphere of life with generally accepted technological standards in the relevant field, which have developed in the process of historical selection of this type of technology based on the criteria of their acceptability and permissibility with from the point of view of social price and long-term social consequences (the criterion of utilitarian efficiency in this case is less significant) and became entrenched in value complexes of a specific nature, usually called “professional culture” and “lifestyle culture.”

Thus, in all the diversity of cultural functions, one can distinguish such “profile” directions as social-integrative, organizational-regulatory-normative, cognitive-communicative, recreational and evaluative.