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The term "civilization" (from Latin civilis - civil, state, political, worthy of a citizen) was introduced into scientific circulation by the French Enlightenment to denote a civil society in which freedom, justice, and the legal system reign. For the first time the word "civilization" occurs in Mirabeau's "Friend of the People" (1756). In his treatise on civilization, Mirabeau writes: “If I asked the majority what civilization consists of, they would answer: civilization is softening of morals, courtesy, politeness and knowledge disseminated in order to observe the rules of decency and so that these rules play a role laws of community life - all this is only a mask of virtue, and not its face. Civilization does nothing for society if it does not give it the basis and form of virtue. Thus, the term civilization was introduced into social science to denote some qualitative characteristic of society, the level of its development. This interpretation of civilization has not lost its significance and continues to be preserved in modern social science. Domestic historian Yu.N. Yakovets defines "civilization as a qualitative stage in the history of society, characterized by a certain level of development of the person himself, the technological and economic base of society, socio-political relations and the spiritual world."

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However, already in Mirabeau's work, the concept of "civilization" characterizes not only a certain stage in the development of society, but also carries an estimated value, that is, it indicates which society is worthy of being called "civilization". Mirabeau and other French enlighteners proceeded from a moral assessment of social development. For them, civilization is, first of all, a certain level of the moral development of mankind, a stage in the realization of not imaginary, but genuine virtue. At the same time, the interpretation of civilization as a certain, sufficiently high level of spiritual, cultural and technological achievements of society, social and political development, etc. has become widespread in social science. In the American Heritage dictionary, civilization is interpreted as an advanced state of intellectual, cultural and material development in human society, marked by progress in the arts and sciences, the intensive use of writing, the emergence of a complex of political and social institutions. In accordance with this interpretation, the concept of civilization is first applied in relation to the historical period that replaced the primitive society. “Ancient civilizations are civilizations, a kind of unity that opposes the one whose civilization is not, pre-class and state, urban and civil, and finally, which is very important, the pre-literate state of society and culture,” famous Russian culturologists S.S. . Averintsev and G.M. Bongard-Levin. L. Morgan and F. Engels considered civilization as a stage in the development of society that followed savagery and barbarism.

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The formation of civilization is associated with a fairly high level of division of labor, the formation of the class structure of society, the formation of the state and other political and legal institutions of power, the development of written forms of culture, a system of measures and weights, a developed common religion, etc. This interpretation of the concept of civilization does not contradict and its understanding as characteristics of a particular type of culture and society. Civilization from the standpoint of this approach is a specific socio-cultural phenomenon, limited by certain spatial and temporal limits and having clearly defined parameters of spiritual (technological) economic and political development. An example of such civilizations is the Mayan civilization, the civilization of Ancient Greece, the civilization of Ancient Rome. On the basis of all these approaches, it is possible to give such a generalized characterization of civilization. Civilizations are large integral socio-cultural systems with their own laws, which are not reduced to the laws of the functioning of states, nations, social groups. Civilization as an integral system includes various elements (religion, economic, political, social organization, education and upbringing system, etc.), which are coordinated with each other and are closely interconnected. Each element of this system bears the stamp of originality of this or that civilization. This uniqueness is very stable. And although under the influence of certain external and internal influences, certain changes occur in civilization, their certain basis, the inner core remains unchanged.

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Consequently, each civilization is original, lives its own life, has its own historical destiny, its own institutions and values. In the process of civilization functioning, the realization of the unity of the spiritual life of a large social community in historical continuity in a certain territory and the differentiation of cultural life within the same place and time take place. The certainty of civilization is given by the spiritual factor - a kind of warehouse of mental life, embodying in the characteristics of culture: values, norms, customs and traditions, cultural patterns, etc. Interacting with each other, civilizations do not lose their own uniqueness, possible borrowing of any elements from others civilizations can only speed up or slow down, enrich or impoverish them. A civilization does not coincide with a formation, since it implements both its own continuity in time and space and its connection with other civilizations. In contrast to the formational division of society associated with production and economic relations, property relations, civilizational division is associated with the characteristics of culture. Therefore, in order to understand the peculiarity of civilization, it is necessary to consider the relationship between the concepts of "culture" and "civilization".

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In cultural studies, there is a fairly strong current that opposes culture to civilization. The Russian Slavophiles laid the foundation for such opposition, asserting the thesis about the spirituality of culture and the lack of spirituality of civilization as a purely Western phenomenon. Continuing this tradition, N.A. Berdyaev wrote about civilization as "the death of the spirit of culture." Within the framework of his concept, culture is symbolic, but not realistic, meanwhile, the dynamic movement within culture with its crystallized forms inevitably leads to going beyond culture, "to life, to practice, to strength." On these paths, "the transition of culture to civilization is taking place", "civilization is trying to realize life", realizing "the cult of life beyond its meaning, replacing the goal of life with the means of life, the tools of life." In Western culturology, O. Spengler consistently opposed culture and civilization. In his book The Decline of Europe (1918), he described civilization as the end point in the development of culture, signifying its "decline" or decline. Spengler considered the main features of civilization to be “acute cold rationality”, intellectual hunger, practical rationalism, the change of spiritual being by mental, admiration for money, the development of science, irreligion and similar phenomena.

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However, in cultural studies there is also an opposite approach, which essentially identifies culture and civilization. In the concept of K. Jaspers, civilization is interpreted as the value of all cultures. Culture is the core of civilization, but with this approach, the question of the specifics of culture and civilization remains unresolved. From our point of view, the problem of the relationship between the concepts of “culture” and “civilization” can find an acceptable solution if we understand civilization as a kind of product of culture, its specific property and component: civilization is a system of means for its functioning and improvement created by society in the course of the cultural process. The concept of civilization in this interpretation indicates functionality, manufacturability, institutionality. The concept of culture is not only based on technology, but also on values ​​and meanings, it is associated with the setting and implementation of human goals. Civilization presupposes the assimilation of patterns of behavior, values, norms, etc., while culture is a way of mastering achievements. Civilization is the realization of a certain type of society in specific historical circumstances, while culture is an attitude towards this type of society based on various spiritual, moral and worldview criteria. The difference between culture and civilization, which leads in certain social systems to their contradiction, is not absolute, but relative. History shows that the humanistic values ​​of culture can be realized only with the help of a developed civilization. In turn, a high civilization can be built on the basis of cultural creativity and inspiring cultural meanings.

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The concept of “Civilization”

(Presentation, slide #2)

The form of social community called "civilization" arose about 5 thousand years ago. This is a society with an economy, a state, money circulation, cities as centers of power, military and financial power, culture, science, and art. For the first time the concept of "civilization" was introduced into circulation by the philosophers of the French Enlightenment, they were operated by Voltaire, Montesquieu, Diderot and others. Enlighteners understood the term "civilization" as a reflection of civil society. However, a single concept of "civilization", as well as the concept of "culture", has not been developed. There are approximately 200 definitions of this concept.

The main approaches to the definition of "civilization" are as follows.

The German philosopher O. Spengler understood civilization as the decline phase of the cultural-historical cycle, as a dying culture. In his famous book “The Decline of Europe” (1918), he wrote: “At a certain moment in the development of culture, when the goal is achieved and the idea is completed, then culture suddenly freezes, dies, its blood coagulates, its strength breaks down - it becomes a civilization.”

O. Spengler compared the world historical process with the collective biography of cultures.

A. J. Toynbee's Theory of Local Civilizations.

"Local civilizations" Toynbee called societies that have a length in time and space greater than the life of the state. He singled out 23 civilizations that existed in history: Western, two Orthodox (Byzantine and Russian), Iranian, Arab, two Far Eastern, ancient, Egyptian, etc. He considered the Greco-Roman "common mother" for the Western European and Orthodox Christian civilizations. Toynbee pointed out that the growth of civilization is not caused by either the geographical spread of society or technological progress. The growth of civilization is the progress of its internal self-expression, its specificity. Developing, civilization unfolds its predominant possibilities: aesthetic - in ancient times, religious - in Indian, scientific and mechanical - in Western.

(Go to slide number 5)

Local civilizations are like molecules. (Recall Brownian motion in physics!)

They intersect, are absorbed, perish, progress, assimilate, moving in a single “civilized channel”. Many philosophers see the life of civilization as the life of a living organism: birth, formation, maturity, decrepitude, crisis, death.

Task: Give examples of the death of individual civilizations. Do lost civilizations leave traces in history?

Another approach to the concept of civilization can be formulated as follows: civilization is a feature of cultural and historical development.

In the 19th century, the founder of scientific anthropology, the American L.G. Morgan, and then the philosophers and sociologists K. Marx and F. Engels began to understand civilization as a certain stage of development. F. Engels believed that "civilization" is a higher stage of development of society in comparison with "savagery" and "barbarism".

(Slide number 7)

So, with all the variety of points of view on the concept of "civilization", we can distinguish two main approaches: some put forward the idea of ​​the existence of local civilizations, others speak of civilizations as stages of a universal human historical process.

Let us dwell in more detail on the stage theory.

(Slide number 8)

The terms “agrarian and industrial society” arose about 200 years ago (C.A. de Saint-Simon is recognized as the author of the term “industrial society”). American sociologist Alvin Toffler believed that human society goes through the following stages of development (civilizational waves):

8-9 thousand years ago (since the Neolithic revolution) - agrarian civilization

300 years ago (since the industrial revolution) - industrial civilization

Since the end of the twentieth century (since the information revolution) - the emergence of post-industrial civilization

(Thanks to the hyperlinks from slide No. 8, the teacher can present the material according to his own plan, giving a description of each type of society and the socio-ecological crises that caused the transition from one type of civilization to another. The author gives comments on the slides).

The path of world civilization was not only difficult, but also uneven. He went through global crises caused by both natural and human influences. The first significant crisis was the Neolithic Revolution.

Neolithic revolution. (Slides #9, 10)

8-9 thousand years ago, changes in nature forced a person to react with a non-biological change. His response was to be that of a social group. Not an increase in the brain of an individual, but a unification of the intellects of individuals. From the time when a person violated the law of natural evolution, got out of his subordination, found a path of development different from the path of development of other living organisms, the history of the relationship between two principles begins: society and nature. The beginning of human civilization, archaeologists and historians associate with the Neolithic revolution - the deepest upheaval in society and man himself.

What is the essence of the Neolithic revolution:

1. There was a transition from an appropriating economy to a producing economy (therefore, the Neolithic revolution is also called agrarian)
2. The social genotype of modern man arose, man learned to independently extract the main means of subsistence.

Agrarian (traditional) society. (Slide number 13)

Features of an agrarian society are manifested in all spheres of public life: economic, political, social, spiritual.

Economy: complete dependence on the natural and climatic factor, the basis of the economy is agriculture and cattle breeding, the traditional type of economy, distribution depends on social status, the main factor of production is land

Social relations: the inclusion of everyone in the team, attachment to it, feeling like a part of it (a rural community, a craft workshop, a merchant guild, a monastic order, a church, a corporation of beggars, etc.)

Closure of social structures, communities are closed, separated by customs, linguistic dialects. A person was born, married, died in the same environment, place. Classes, family profession passed down from generation to generation. Leaving the team is difficult, even tragic. The peasant community is the basis of an agrarian society. It was built on clan ties, communal land use, joint labor activity. Agrarian society is characterized by low dynamics. The position of the individual depends on the social status, proximity to the ruler. An agrarian society is also called traditional, as it rests on custom, tradition. Here the authority of the elder is indisputable, it is his intervention that can extinguish all conflicts.

Political organization: determined not by law, but by tradition; predominantly two types of political units developed: - local self-governing communities, - traditional empires

Power is a greater value than law (despotic power). It doesn't need any justification. All power is hereditary, and its source is God's will. Power belongs to one (monarch) or few (aristocratic republic)

Spiritual life:

In the course of the agrarian and especially urban revolution, a new type of consciousness began to form - traditional consciousness. Traditionalism in the form of world religions created closer conditions for communication. Traditional consciousness sees the connection of generations, feels the need to transfer knowledge. The traditional man realized that he is not omnipotent, he is not equal to nature (the unattainability of the ideal), hence the concept of sinfulness, the emergence of religions of salvation. Tradition, custom determined the spiritual life of the people of the agrarian society. Arising in the III millennium BC. writing testified to a new quality of human culture. At the same time, the transmission of oral information prevailed over written information. The circle of educated people was small.

(Slide number 11) Industrial (industrial revolution).

The crisis of an agrarian society must be sought in the relationship between society and nature. Another socio-ecological crisis originates in Europe in the 13th century and continues for several centuries. It was associated with the colossal plowing of land in Europe, deforestation, and the transformation of cities into waste dumps. This led to the spread of the "black death" - a plague that sometimes destroyed the inhabitants of entire cities and regions. The threat of extermination, depletion of fertile lands, forests and reservoirs forced a person to look for new technologies that were gentle on nature at that time. Industry at first was a technology that conserved nature. The transition from a predominantly agrarian economy to industrial production, which results in the transformation of an agrarian society into an industrial one. The industrial revolution did not occur simultaneously in different countries, but in general it can be considered that the period when these changes took place began from the second half of the 18th century and continued throughout the 19th century.

(Slide number 14) industrial society.

Economy: independence from the natural and climatic factor, the basis of production is industry (manufactory, factory), the dominance of private property, market relations, individual labor, the main factor of production is capital, the use of mechanisms, technologies.

Social relations: greater mobility, openness; the position of the individual depends on his own merits

Politics: Birth of nation-states, colonial empires. Rule of Law and Civil Society

Spiritual development: modernization of consciousness, “personacentrism”, Personality, Law, Freedom, Equality, Justice, recognition of the idea of ​​progress, languages ​​of interethnic communication

Scientific and technological revolution (slide number 12)

With the growth of industrial production, population, cities, the improvement of industrial technologies, man again began to consume nature in such quantities that there was a threat of its destruction. The psychology of the inexhaustibility of nature, its resources, the awareness of oneself as the sovereign master of nature have led mankind to another social and environmental crisis. In the second half of the 20th century, awareness of global problems began to have a universal character.

Global problems of mankind:

• Ecological problems.
• Preservation of the world.
• raw material problem.
• Food problem.
• Energy problem.
• The problem of population.
• The problem of overcoming the backwardness of a number of regions of the world.

The scientific and technological revolution (STR) is a radical qualitative transformation of the productive forces that began in the middle of the 20th century, a qualitative leap in the structure and dynamics of the development of productive forces, a radical restructuring of the technical foundations of material production based on the transformation of science into the leading factor of production, as a result of which transformation of an industrial society into a post-industrial one.

Information society. (Slide number 15)

Economy:

1) the total spread of information technology, informatics, telecommunications, computer technology, etc. in material and non-material production, in education, science;

2) creation and operation of an extensive network of various data banks;

3) the transformation of information into one of the most important factors of economic, national and personal development;

4) free movement of information in society and the emergence of a new form of democracy - "consensus democracy".

The new economy of the information society is based on the widespread use of information resources, since it is precisely this that makes it possible to overcome the relative limitations of physical resources. Economic activity is determined not only by production itself, but also by its preparation, transportation, marketing, etc. The speed of economic processes is increasing, as intermediate links in the “producer-consumer” chain are being eliminated (banking operations without cashiers, deliveries of products from base warehouses, bypassing intermediate ones, retail trade through an electronic order system, etc.). Focusing on efficiency makes a cumbersome administrative apparatus unnecessary. Microprocessor technology, information technology reduce material consumption, energy intensity of production. The new economy will also change the nature of accumulation: the accumulation of not material elements of production, but knowledge and information.

Politics is the globalization of the world.

Social life is the openness of society.

Spiritual life - the desire for harmonization.

Erich Fromm, the greatest philosopher and sociologist of the 20th century, in his forecasts pointed to three components of the society of the future: reason, humanism, and ecology. This, in his opinion, will save humanity.

“Our future is not a universal battle of peoples for survival, but the search for optimal and rational forms of productive forces, models of their social organization, a new human spirituality.” (E.N. Zakharova)

Used Books

1. E.N. Zakharova “Introduction to social science. Society - Culture - Civilization” / Textbook. 10-11 grade. Moscow textbook. 1999

3. Man and society: Proc. A social science manual for students in grades 10-11. educational institutions / Ed. L.N. Bogolyubova. – M.: Enlightenment, 2003.

Internet resources (including illustrations for the presentation):

1. Wikipedia
2. www.proshkolu.ru
3. dds.hubpages.com

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Teacher of history and social studies GOU TsO No. 1816 of Moscow Onishchenko E.M. ID 239-439-281.

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civilization A certain stage in the development of local cultures (O. Spengler) A synonym for culture (A. Toynbee) A stage of historical development (L. Morgan, F. Engels, O. Tofler) The level of development of a region (ethnos)

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At a certain moment in the development of culture, when the goal is achieved and the idea is completed, then culture suddenly freezes, dies, its blood coagulates, its forces break down - it becomes a civilization. "The Decline of Europe" (1918) "Cultures are organisms, and world history is their collective biography"

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Toynbee called "local civilizations" societies that have a length in time and space greater than the life of the state. He singled out 23 civilizations: Western, Byzantine, Russian, Iranian, ancient, Egyptian, etc. The growth of civilization is not caused by the geographical spread of society, nor by technological progress. The growth of civilization is the progress of its inner self-expression. Developing, civilization unfolds its predominant possibilities: aesthetic - in ancient times, religious - in Indian, scientific and mechanical - in Western. Civilization is the diverse ways in which people react to the manifestation of God

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Local civilizations are like molecules. They intersect, are absorbed, perish, progress, assimilate, moving in a single "civilized channel". Many philosophers see the life of civilization as the life of a living organism: birth, formation, maturity, decrepitude, crisis, death. Give examples of the death of individual civilizations. Do lost civilizations leave traces in history?

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Slide 7

Stage Local Civilization is a single process that goes through certain stages Civilization is a large socio-cultural community that has existed for a long time, has a stable territory, and specific forms of economic, socio-political, spiritual life and carries out its own, individual path of historical development.

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Started 8-9 thousand years ago Not a biological change, but the response of a social group. The essence of the Neolithic revolution: There was a transition from an appropriating economy to a producing economy.

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The transition from manual labor to machine, from manufactory to factory. . Second half of the 18th century - 19th century.

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Scientific and technological revolution is a radical qualitative transformation of the productive forces, which began in the middle of the 20th century, based on the transformation of science into the leading factor of production, as a result of which the industrial society is transformed into a post-industrial one.

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Neolithic revolution (8-9 thousand years ago) - industrial revolution (18th - mid-19th centuries) Economy: complete dependence on the natural and climatic factor, the basis of the economy is agriculture and cattle breeding, the traditional type of economy, distribution depends on social status, the main factor of production - land Social relations: attachment to the team, isolation of social structures, Peasant community Politics: determined not by law, but by tradition; power is a greater value than law (despotic power) Spiritual life: traditional consciousness, the need to transfer knowledge, awareness of one's "I". The traditional man realized that he is not omnipotent, he is not equal to nature (the unattainability of the ideal), hence the concept of sinfulness, the emergence of religions of salvation. Writing is a new quality of culture.

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Hume, Kant, Weber - described the industrial society Economy: independence from the natural and climatic factor, the basis of production is industry (manufactory, factory), the dominance of private property, market relations, individual labor, the main factor of production is capital, the use of mechanisms, technologies. Social relations: great mobility, openness. The position of the individual depends on his own merits Politics: Birth of nation-states, colonial empires. Rule of law and civil society. Spiritual development: modernization of consciousness, "personacentrism", Personality, Law, Freedom, Equality, Justice. Recognition of the idea of ​​progress. Language standardization. Languages ​​of international communication. Industrial revolution (mid-19th century) - scientific and technological revolution (last third of the 20th century) The time when, simultaneously, independently of each other, thoughts and ideas arose in different parts of the world, which showed that people realized the whole “horror of the world” and their own helplessness. People were looking for ways to escape. “Then Confucius and Lao Tzu lived in China ... In India - Buddha ... in Iran, Zoroaster taught about a world where there is a struggle between good and evil, in Palestine the prophets spoke - Elijah, Isaiah, Jeremiah ... In Greece - these are the times of Homer, Plato, Heraclitus, Archimedes. The foundations of world religions were laid, "the main categories were developed, in which we think to this day." Karl Jaspers. (1833-1969)

• Civilization(from lat. civilis- civil, state):
• general philosophical meaning - social form of movement matter, ensuring its stability and ability for self-development through self-regulation of exchange with the environment (human civilization on the scale of a cosmic device);
• historical and philosophical meaning - the unity of the historical process and the totality of material, technical and spiritual achievements humanity during this process (human civilization in the history of the Earth);
• stage of the world historical process associated with the achievement of a certain level of sociality (the stage of self-regulation and self-production with relative independence from the nature of differentiation public consciousness );
• society localized in time and space. Local civilizations are integral systems, which are a complex of economic, political, social and spiritual subsystems and develop according to the laws of vital cycles.

An attempt to establish the time of the appearance of the term "civilization" was one of the first made by the French historian Lucien Febvre. In his work “Civilization: the evolution of a word and a group of ideas”, the scientist came to the conclusion that for the first time the term appears in printed form in the work “Antiquity Unveiled in its Customs” (1766) by the French engineer Boulanger.

“ When a savage people becomes civilized, by no means should the act of civilizations be considered complete after the people have been given clear and indisputable laws: it must be treated as a civilization given to the legislation given to it. ”

• Boulanger N.A.

The term civilization is used in several senses:

The stage of the historical development of mankind following barbarism (L. Morgan, F. Engels, A. Toffler);

A synonym for culture (A. Toynbee and others);

The level (stage) of development of a particular region or a separate ethnic group (ancient civilization, for example);

A certain stage in the development of local cultures, the stage of their degradation and decline (“The Decline of Europe” by O. Spengler). The generally recognized features of civilization is that the very transition to it becomes the key moment in the formation of culture.

Civilization means a transition to the actual social organization of society, when a society has formed with all its differences from barbarism.