Modern problems of science and education. The role and significance of culture for a person

Within the framework of the activity approach, culture is considered as a way of organizing and developing human activity. It is represented in the products of material and spiritual labor, in social norms and spiritual values, in the relationship of man to nature and between people.

There are many different types of culture, reflecting the diversity of forms of activity of a social person. The unity of the world of culture is determined by its integrity, it acts as an integral being. Culture does not exist outside of its living carrier - man.

An individual learns culture through language, upbringing, live communication. The picture of the world, assessments, values, ways of perceiving nature, ideals are laid down in the consciousness of the individual by tradition and, imperceptibly for the individual, change in the process of social practice. Biologically, a person is given only an organism that has only certain inclinations, potentialities. Mastering the norms, customs, techniques and methods of activity existing in society, the individual masters and changes culture. The degree of his familiarization with culture determines the measure of his social development.

A special place in the world of culture is occupied by its moral, ethical and aesthetic aspects. Morality regulates the lives of people in various areas - in everyday life, in the family, at work, in science, in politics. IN moral principles and norms, everything that has universal significance, that constitutes the culture of interpersonal relations, is postponed. There are universal, interpersonal ideas about good and evil, as well as group, historically limited ideas about the rules and norms of interpersonal relations.

Initially, morality was expressed in how people actually behaved, what actions they allowed themselves and others, how they evaluated these actions in terms of their usefulness for the team. This is how mores arose - customs that have moral significance, supported in society through moral relations, or, conversely, representing deviations from the requirements of morality. At the level of everyday behavior, these rules turn into habits - actions and deeds, the implementation of which has become a need. Habits act as ways of behavior rooted in the psyche of people.

The scope of the aesthetic attitude to reality is comprehensive. Such values ​​as beauty, beautiful, harmonious man finds in nature and society. Each person has an inherent aesthetic taste, aesthetic perception and aesthetic experience, although the degree of development and perfection aesthetic culture is different for different people. In society, there are certain norms of aesthetic, moral, political, religious, cognitive, spiritual culture. These norms form a kind of framework that binds the social organism into a single whole.

Cultural norms are certain patterns, rules of behavior or actions. They are formed and affirmed already in the ordinary knowledge of society. At this level, traditional and even subconscious moments play an important role in the emergence of cultural norms. Customs and ways of perception have evolved over thousands of years and have been passed down from generation to generation. In a revised form, cultural norms are embodied in ideology, ethical teachings, and religious concepts.

A universal characteristic of any culture is the unity of tradition and renewal. The system of traditions reflects the integrity and stability of the social organism. However, culture cannot exist without renewal, so the other side of the development of society is creativity and change. It is known from the historical experience of the development of society and culture that humanity has always set itself only those tasks that it could solve. Therefore, faced with global problems, it could once again overcome the obstacles that arose by the end of the second millennium in the course of the historical process.

The concept of "global problems of our time" has become widespread since the late 60's - early 70's. 20th century global called problems that are of a universal nature, i.e. affect the interests of humanity as a whole, and of each individual in various parts of the planet. They have a significant impact on the development of individual countries and regions, being a powerful objective factor in world economic and social development. Their solution involves the unification of the efforts of the absolute majority of states and organizations at the international level, while their unresolved threatens with catastrophic consequences for the future of all mankind.

Global problems are characterized by the following features. Firstly, to overcome them, purposeful, coordinated actions and unification of the efforts of the majority of the world's population are required. Secondly, global problems inherently affect the interests of not only individuals, but also the fate of all mankind. Third, these problems are an objective factor in world development and cannot be ignored by anyone. Fourth, unresolved global problems can lead in the future to serious, even irreparable consequences for all mankind and its environment.

All global problems of our time are divided into three large groups, depending on the degree of their severity and the priority of the solution, as well as on what cause-and-effect relationships exist between them in real life. the first The group consists of problems that are characterized by the greatest generality and relevance. They stem from the relations between different states, and therefore they are called international. Two most significant problems stand out here: 1) the elimination of war from the life of society and the provision of a just peace; 2) the establishment of a new international economic order. Second the group combines those problems that arise as a result of the interaction of society and nature: providing people with energy, fuel, fresh water, raw materials. This also includes ecological problems, as well as the development of the oceans and outer space. third The group consists of problems associated with the "man-society" system. This is a demographic problem, health and education issues.

One of the most important global problems is uncontrolled population growth, which creates excessive overpopulation in many states and regions. According to some experts, the energy, raw materials, food and other resources available on the planet can only provide a decent life on Earth for only 1 billion people. At the same time, over the past millennium, the population of our planet has increased 15 times and amounts to almost 6 billion people. The "population explosion" of the 20th century was the result of spontaneous, uneven social development and deep social contradictions. Developing countries account for more than 90% of world population growth. In developed countries, on the contrary, against the background of an increase in the number of elderly people, there is a decrease in the birth rate, which does not even ensure simple reproduction of the population.

The causes of the population explosion are closely related to the problem of education. The number of illiterates in absolute terms continues to rise. Along with this, functional illiteracy is also growing, due to the fact that the level of education of an increasing number of people does not meet the requirements of a modern society that widely uses Newest technologies and computer technology.

The population size and living conditions, as well as the state of the environment are closely related to another global problem of our time. There is a direct and indirect relationship between many diseases and anthropogenic changes in the environment. In economically developed countries, cardiovascular and mental illness, there were such "diseases of civilization" as cancer and AIDS. Epidemic infectious diseases are also widespread in developing countries.

One of the causes of mass diseases and a sharp reduction in life expectancy is the food problem. Chronic malnutrition and unbalanced nutrition lead to constant protein starvation and vitamin deficiency, manifested on a massive scale among residents of underdeveloped countries. As a result, several tens of millions of people die of hunger every year in the world.

Overcoming the backwardness of developing countries and establishing a new international economic order occupy a special place in the system of global problems of our time. Here lie the powerful factors of destabilization of the entire system of existing international relations. Recently, with the global growth of the gross product, the huge gap between rich and poor, developed and developing countries has significantly increased.

Another global problem is providing humanity with energy and raw materials. These resources form the basis of material production and, as the productive forces develop, they play an increasingly significant role in human life. They are divided into renewable, which are subject to restoration by natural or artificial means (hydropower, wood, solar energy) and non-renewable, the number of which is limited by their natural reserves (oil, coal, natural gas, all kinds of ores and minerals). At the current rate of consumption of the majority of non-renewable resources, humanity will only have enough for the foreseeable future, estimated from several tens to several hundred years. Therefore, it becomes necessary, along with the development of non-waste technologies, to wisely use all those resources that humanity already uses.

The most urgent of all existing global problems is the elimination of war from the life of society and the provision of lasting peace on Earth. Since the creation of nuclear weapons, which opened up the real possibility of destroying life on Earth in its various forms, and its first use in August 1945, a fundamentally new nuclear era began, which led to fundamental changes in all spheres of human life. From that moment on, not only the individual, but the whole of humanity became mortal. The Second World War proved to be the last opportunity for mankind to sort out its relations by military means, without putting itself on the brink of self-destruction.

Fundamentally overcoming global problems is an extremely long and difficult task. Many researchers associate the overcoming of global crises with the formation and strengthening of a new ethics in the mass consciousness, with the development of culture and its humanization. The first step towards overcoming universal human problems is associated with the formation of a new worldview, which should be based on a new humanism, including a sense of globality, intolerance of violence and a love of justice, arising from the recognition of fundamental human rights.

GLOSSARY II

No. p / p	New concepts	Content
	Being	a philosophical category denoting: 1) Everything that has ever existed, now existing, or “existent being”, and everything that has an internal potential for realization in the future. In this sense, "being" is synonymous with the universe; 2) The initial beginning, foundation and essence of the universe. In this sense, Being acts as the highest, transcendental principle of the Universe.
	Substance	natural, "physical" basis of being, its supernatural, "metaphysical" beginning.
	Movement	the mode of existence of matter, it is absolute or contradictory, exists in various forms interacting with each other.
	Space	the universal form of being, its most important attribute, characterizing the extent of matter, its structure, coexistence and interaction of elements in all material systems.
	Time	the form of existence of matter, expressing the duration of its existence, the sequence of changing states in the change and development of all material systems.
	Cognition	the process of spiritual exploration of the world by a person, its goal is the comprehension of truths.
	True	the correct, reliable reflection of objects and the phenomenon of reality, the goal of spiritual mastery of the world by man.
	Method	a way of constructing and substantiating a system of philosophical knowledge: a set of methods and operations of practical and theoretical development of reality.
	Methodology	a system of principles and methods for organizing and constructing theoretical and practical activities, as well as the doctrine of this system.
	Society	in the broad sense of the word - a part isolated from nature material world, which is a historically developing form of human life.
AND	Society	in the narrow sense of the word - a certain stage in the development of human history.
	social group	a relatively stable set of people who have common interests, values ​​and norms of behavior that develop within the framework of historically defined types of societies.
	productive forces	a system of subjective (man) and material (technology) elements that exchange between society and nature in the process of social production.
	Relations of production	the totality of material economic relations between people in the process of social production and the movement of a social product from production to consumption.
	social being	material relation of people to nature, to each other, arising together with the formation of human society and existing independently of public consciousness.
	public consciousness	a holistic spiritual phenomenon that has a certain internal structure, including various levels (theoretical and everyday) and forms of consciousness (political, legal, moral, religious, aesthetic, philosophical, scientific).
	Public regularity	an objectively existing, recurring, essential connection between the phenomena of social life or the stages of the historical process, which characterizes the progressive development of history.
	public relations	diverse connections that arise between social groups, classes, nations, as well as within them in the course of their economic, social, political, cultural life and activities.
	Human	the highest level of living organisms on Earth, the subject of social historical development activities and culture, the subject of study of various fields of knowledge, such as sociology, philosophy, psychology, history.
	Anthropology	the science of man, his formation, development and future.
	anthropologism	a philosophical concept, whose representatives see the main worldview category in the concept of "man" and argue that, based on it, it is possible to develop a system of ideas about nature, society and thinking.
	Anthroposophy	.Developed by R. Steiner, the occult-mystical doctrine of man as a carrier of secret, spiritual forces.
	Fatalism	a worldview that considers every event and every human action as an inevitable realization of the original predestination, excluding free choice and chance.
	Death	the natural end of every living being, realized by man, in contrast to the animal.
	Value	a term widely used in philosophy and sociology to indicate the human, social and cultural significance of certain phenomena of reality.
	Axiology (value theory)	philosophical doctrine about the nature of values, their place in reality and about the structure of the value world, i.e. about the relationship of different values ​​among themselves, with social and cultural factors and personality structure.
	Morality (morality)	one of the main ways of normative regulation of human actions in society, a special form of social consciousness and a type of social relations.
	Ethics	philosophical science, the object of study of which is morality, morality as a form of social consciousness, as one of the most important aspects of human life, a specific phenomenon of social life.
	Target	one of the elements of human behavior and conscious activity, which characterizes the anticipation in thinking of the result of activity and the ways of its implementation with the help of certain means, a method of integration various activities person into some sequence or system.
	Expediency	the correspondence of a phenomenon or process to a certain, relatively complete state, the material or ideal model of which is presented as a goal.
	Value Orientations	the most important elements of the internal structure of the personality, fixed by the life experience of the individual, the totality of his experiences and limiting the significant, essential for a given person from the insignificant, insignificant.
	culture	a specific way of organizing and developing human life, represented in the products of material and spiritual labor.
	manners	customs that have moral significance, maintained in society through moral relations, or, conversely, representing deviations from the requirements of morality.
	habits	actions and deeds, the implementation of which has become a need.
	Epistemology	a part of philosophy that studies how we get knowledge about different subjects, what are the boundaries of our knowledge, how reliable or unreliable human knowledge is.

At the end of the 20th century, it became obvious that culture, as an integral aspect of the development of society, began to cover not only the sphere of the spiritual, but to an increasing extent - material production. At the same time, new technological forms are emerging in material production itself. Technogenic civilization has existed for just over 300 years, but it turned out to be very dynamic, mobile and very aggressive: it suppresses, subjugates, absorbs traditional societies and cultures. Today, this process is going on all over the world, which leads to the death of traditional agricultural cultures as original values. culture begins to get out of the control of a person and turns into a “new type” element. In our time, it turned out to be a violator of the natural balance of the planet. The crisis of culture, about which contemporaries write with concern, is expressed primarily in functional violations of the mechanisms of adaptation at the social and natural levels.

The symptoms of the crisis of culture and the end of civilization are "catastrophes" that capture not only individual peoples, but the entire human community in the twentieth century: world wars, international terrorism, economic depressions, environmental shocks, etc., in the chain of these changes on earth there was a crisis ecosystems, which in modern conditions is becoming increasingly irreversible.

In the twentieth century, a considerable number of concepts emphasized the positive significance of the development of technology and its progressive impact on people's lives. Scientific and technological progress leads to changes in social life society, violation of the historically established relationship between the system of power and cultural heritage.

The main problem of modernity, according to A. Peccei, lies in the man himself, and not outside him.

In this century, it has become clear that mutual understanding and communication between different cultural entities, as well as the spiritual convergence of cultural regions is possible only on the basis of dialogue.

Dialogue as a principle of cultural development allows not only to organically borrow the best from the world heritage, but also forces a person to internally rethink their cultural values.

Three aspects (directions) that will help overcome the internal crisis of a person and then resolve the crisis of humanity of new humanism: this is an understanding of globality as the basis of life on the planet; unconditional desire for justice in relation to life; aversion to violence as a way to resolve conflicts. A person has to discover in himself the forces that can help him end the internal crisis, form a correct idea of ​​himself as a part of nature and the entire universe. Achieving justice and human freedom excludes violence. This is the main intrinsic value of the new humanism. The new philosophy of humanism should contribute to a new economic order in the world and rethink the current economic thinking, lead to a change in human values ​​and orientations.

Ultimately, the cultural evolution of man and the global solidarity of mankind are presented as the only means of saving the life of the planet and the survival of man, his civilization, the radical spiritual renewal of all mankind.

1

The article is devoted to the study of the stabilizing role of national traditions in the context of globalization, which can neither be stopped nor reversed. The problem of preserving national traditions and civilizational identity in the process of universalization of economic and cultural life is considered. It is emphasized that the sustainable development of society is impossible without maintaining social continuity, which manifests itself in maintaining a certain connection between generations. Traditions are a special mechanism of social inheritance in order to ensure effective reproduction and development. The study of the phenomenon of tradition in the socio-practical aspect allows us to identify a number of its functions that ensure the continuity and continuity of social life. The functions of regulation and socialization indicate the most effective, time-tested ways of communication and activity, and also ensure the functioning of social institutions. The functions of upbringing and value orientation realize the transfer of the most significant value orientations from generation to generation.

transformation of traditional values.

social regulation

identity

social stability

sustainable development

globalization

tradition

1. Averyanov V.V. Tradition and traditionalism in the scientific and social thought of Russia (60–90s of the XX century) / V.V. Averyanov // Social sciences and modernity. - 2000. - No. 1. - P. 72.

2. Berger P. Social construction of reality / P. Berger, T. Lukman. - M., 1995. - S. 276.

3. Markov B.V. Man and globalization of the world / B.V. Markov // Alienation of Man in the Perspective of Globalization of the World. - St. Petersburg, 2001. - Issue. 1. - S. 117.

4. Stovba A.V. Dialectics of interaction between traditions and innovations / A.V. Stovba // Interdisciplinary research in science and education. - 2012. - No. 1. - URL: www.es.rae.ru/mino/157-757 (accessed 04.07.2015).

5. Tushunina N.V. Modern globalization processes: challenge, reflections, strategies / N.V. Tushinina // Globalization and culture: an analytical approach. - St. Petersburg, 2003. - S. 5-24.

A feature of modern society, which is being formed in the process of globalization, is that the cultural identity of individual countries and peoples is being lost. The processes of globalization may entail the disappearance of traditional ties, which poses a threat to individual national communities. The processes of deformation of moral values ​​require an appeal to the stabilizing role of traditions. Obviously, traditions are an essential factor in social reproduction. Historical practice shows that the sustainable development of society is impossible without the preservation of social continuity, which is manifested in the preservation of certain traditions.

The processes of globalization inevitably run into national traditions as an obstacle to their natural development, as the most important element that preserves the most established ideas of various social communities about themselves. At the same time, numerous conflicts can be observed, the outcome of which depends on the specifics of the established national traditions, their susceptibility or immunity to innovations, their ability to adapt without losing historical continuity, which ensures the stable development of society.

Globalization and the transformation of traditional values

Most modern states are moving towards the formation of a global value system, which is a certain form of consumer culture that dominates the United States and Western Europe. There is a gradual displacement of national identity through the transition from the dominance of any one traditional value system to the simultaneous coexistence of countless value orientations that form their own individual identification settings. P. Berger and T. Lukman note that in modern society, identity is increasingly acquiring the features of self-identification, losing identity with external institutions, and it is thanks to this that a modern person gets the opportunity to construct his own “I” with his own hands. This raises the problem of the “openness” of identity, its flexibility and independence from existing national traditions. This problem allows B.V. Markov to characterize modernity as the loss of human dependence on "soil and blood", as globalization, which acquires a transnational character and is no longer regulated by the existing mechanisms of tradition. In practice, such "openness" and a multitude of social attitudes can lead to the "dissolution" of national traditions, which will inevitably affect the ability of society to sustainable development.

Globalization necessarily causes the universalization of value orientations, by demonstrating the advantages, first of all, of the Western system of values ​​(individual freedom, democratic mechanisms of power, market economy, civil society, etc.). With the help of global media, the image of “progressive states” is actively formed, who consistently adopted classical Western values, demonstrating success in various spheres of society. This means that many of the traditional values ​​followed by, for example, China and Russia, namely the authoritarian system of governance, collectivism, state paternalism, planning of economic life, etc., are called into question in the context of globalization. At the same time, it remains far from clear whether Western values ​​will “work” in the conditions of the coming post-economic era. It is quite possible that non-Western values ​​will be more in demand in this era. So Russia, China and other countries should not rush and give up their traditional values, which, perhaps, in the near future will provide them with higher competitiveness in the global world.

Thus, the consequences of globalization for individual national communities are very contradictory. It must be recognized that globalization creates new, previously unseen opportunities for the development and prosperity of individual countries, through the implementation of a relatively free movement of financial resources, technologies, etc. The consequences of the free movement of financial resources can be : the growth of incomes of various segments of the population, the emergence of broad opportunities for the implementation of creative activity, etc. At the same time, liberalization and universalization create new, extremely dangerous challenges and threats. Globalization, making the borders between states transparent, promotes the natural integration of various ethnic communities, increases the need to determine their civilizational identity. These processes are indicated by N.V. Tushunina: “Together with globalization, the problem of identity, national and individual, arises, and at the same time the problem of multiculturalism arises in its correlation with multiculturalism.” Increasing interaction between states and peoples leads to an increase in civilizational self-awareness, to a clearer understanding of the differences between civilizations.

By themselves, the processes of globalization are neither positive nor negative phenomena. This is a system of objective processes that do not depend on the will of individuals and the population as a whole. The global processes of democratization, liberalization and standardization can be used in the interests of an individual state, if at the same time the preservation of historical connection between generations. Separate social communities, using the products of the global economy, should not forget about their cultural, religious, ethnic and linguistic identity. By maintaining a balance between the processes of globalization and the foundations of civilizational identity, individual ethnic communities will be able to preserve their traditions, which ensure historical continuity. For Russia, which has unique geopolitical characteristics and at the same time has global interests in the world space, all possible consequences of globalization are especially important.

Tradition Functions Ensuring the Stability of Social Reproduction

The formation and change of traditions at different historical stages is associated with the development of social needs and interests. And this, in turn, suggests that each of the functions of tradition receives its special development in historically specific conditions. Let us focus only on the main functions of tradition, which ensure the stable reproduction of society: social regulation, value orientation, socialization, education.

The function of social regulation is based on certain well-established social norms corresponding to any historical epoch. The regulatory function of tradition includes norms, methods of communication, the status of subjects, etc. Norms indicate the most effective, time-tested methods of communication and activity, and also actively participate in the reproduction and functioning of social institutions. Traditions, along with legal norms, regulate relations between people and are aimed at harmonizing the processes occurring within any social system. Traditions require a person to choose a method of activity that is most acceptable for moral, ideological and other value considerations common in a given society. Traditions contribute to the consolidation of value attitudes, acting as the most important means of personality formation. In addition, social norms and attitudes unite and separate various social communities in society, determine their specificity. The regulatory function also determines the way the subject uses the values ​​transferred to him in the process of socialization.

The axiological function usually interacts with the function of social regulation and ensures the transfer of the most significant value attitudes from generation to generation. Tradition, as a set of patterns that must be followed, is the object of the most significant values, which are guided by the vast majority of members of society. In the process of historical development, traditions inevitably transform into an increasingly specific spiritual value, passed down from generation to generation in the form of a time-tested experience. Such values, as a rule, exist as an object of ideological evaluation and are selected from all the positive experience accumulated by mankind.

The function of socialization implements the adaptation and formation of personality in specific historical conditions. Directly thanks to tradition, the formation of personal qualities of individual representatives of any social community takes place. The individual learns experience, acquiring the necessary skills, engaging in social activities, and performs a number of social functions. Traditions are a direct mechanism for the socialization of individuals, their inclusion in the system of social relations and mastering the experience of previous generations. As A.V. Stovba, "the essence of tradition is the transmission and reproduction of the accumulated social historical heritage, transmitted from generation to generation in order to ensure the continuity and continuity of social life" . An individual only in the process of socialization becomes an active subject of social reproduction, able to effectively interact with other members of society.

The educational function integrates the system of social relations contained in traditions and focuses on the moral and aesthetic education of the individual. Family traditions and customs, which are an essential factor in the realization of social ideals, have a high educational potential. It should be noted that the educational function has a class character, since each social stratum adopts and uses traditions in its public interests. In any case, tradition, as a system of values, becomes the basis for the content of the moral education of the new generation, which, in the process of socialization, is attached to national values. Consequently, without mastering the achievements of previous generations, a person cannot become a full-fledged personality that ensures the progressive development of society. The personality assimilates the character of the social life of previous eras, thereby realizing the historical continuity of generations.

Thus, modern social processes testify that the transformation of value orientations taking place in individual national communities in the process of globalization does not mean the complete destruction of established traditions, only a partial change in the hierarchy of value attitudes is observed. Traditions determined the development of society for most of the history of mankind and are a necessary attribute of social stability and stability. Thanks to the presence of traditions, a person assimilates the social experience of generations, and the system of traditional values ​​contributes to mutual understanding of people of different social statuses, reflecting the integrity and unity of society as a system. At the same time, it must be remembered that society cannot develop and function without certain updates, it is impossible to confine ourselves to traditions, much in social sphere one has to borrow or transform, therefore, established traditions are not static material, but a dynamically renewing social phenomenon. As noted by V.V. Averyanov, "today's current tradition, in order to establish itself, had to act necessarily in tandem with innovation, making compromises with the modernist system" . The simultaneous existence of traditional and modern forms of social relations is a natural process, since traditions and innovations exist as complementary aspects of social development.

Conclusion

The modern world is increasingly reminiscent of a system that does not have a linear, as in the past, but a network structure, representing a combination of many different traditions and cultures coexisting within a global society that develops and functions according to common rules. The plurality of cultures of the global society is an illusion used, as a rule, for ideological and political purposes: after all, the majority of citizens living in the developed countries of the West, one way or another, are guided by approximately similar values ​​and norms of behavior, are the bearer of a common global culture of consumption. The differences between individual peoples in the way of life today are in any case much smaller than a century ago, and it is this blurring of the boundaries that exist between national communities that is a direct result of globalization.

One of the most dangerous factors is the processes that entail the disappearance of traditional ties, which poses a threat to the system of reproduction and development of any social community. As historical practice testifies, the physical survival and stable development of modern society is impossible without maintaining the necessary connection between the new and the old by maintaining social continuity. The essence of continuity is the preservation of certain traditions during the transition to a new stage in the development of society. Traditions connect the past with the present, thanks to which social systems can function and reproduce effectively. Tradition is formed by a set of views and values ​​that have existed for a long time and perform, among other things, a stabilizing function. Tradition is a necessary element of the social system, one of the main conditions for the existence in it of a stable connection between the past, present and future. Without tradition, progressive changes in complex social systems are impossible.

The destructive nature of globalization for national identity can be minimized if we strive not to borrow "global" values ​​and guidelines, but to combine the accumulated experience, both in the process of globalization and in the process of historical development. It is necessary to maintain a balance between the processes of globalization and the processes of preserving national traditions, which is expressed in a certain transformation of the system of values ​​and guidelines.

Reviewers:

Istamgalin R.S., Doctor of Philology, Professor, Head of the Department of Philosophy, Political Science and Law, Ufa State University of Economics and Service, Ufa.

Vildanov Kh.S., Doctor of Philology, Professor, Head of the Department of National Cultures, Ufa State University of Economics and Service, Ufa.

Bibliographic link

Derkach V.V. THE ROLE OF TRADITIONS IN THE CONDITIONS OF GLOBALIZATION // Modern problems of science and education. - 2015. - No. 2-1 .;
URL: http://science-education.ru/ru/article/view?id=20759 (accessed 11/25/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

Globalization is an objective process characteristic of the current stage of development of human Civilization. The very process of civilization began with the so-called. agrarian (agricultural) revolution - the transition of many tribes from hunting and gathering to a culture of settled agriculture about 10 thousand years ago. Human culture, thus, has risen to a new level and the process of its intensive development has begun within the framework of the new opportunities that the first and subsequent civilizations gave. We will understand culture here as information that is transmitted from person to person (from individual to individual) directly or through various information carriers, but not biologically (not genetically).

Culture is not only a human phenomenon, but it is also characteristic of many other species (especially from the classes of mammals and birds). But it is only in man that culture is so great in scope and so dynamic in development. It was important to define culture and designate the concept of Civilization, because the process of globalization is largely connected and consists in the universalization human culture and the creation of a global human Civilization - the only one known to us today. Perhaps the initial factor contributing to globalization was the development of trade between peoples. An additional incentive arose as a result of scientific and technological progress and the spread and borrowing of technologies by peoples, incl. social.

All these elements are elements of cultural exchange. Both the economic and scientific and technological components of the process are important parts of human culture. But, in addition to economic and scientific and technological factors, the causes of globalization, there is also the cultural factor of globalization itself, when culture is interpreted in a narrower sense. The last factor can also include the spread of such social technologies as politics, the legal system, democracy, liberalism, etc. For example, liberal democracy - appeared in the European cultural development, but as an effective social technology, it is today a universal property, having spread throughout the planet. The same thing happens with other social and other technologies. Arising in some separate community of people, thanks to the development of modern communications, they can quickly be perceived by all of humanity.

Here it is advisable to single out separately the new information technologies and communications, without which it is difficult to imagine a single global human Civilization, they, in many respects, made its creation possible and even predetermined (determined) its appearance, made it inevitable. Of course, a particularly important place here is occupied by the global information network - the Internet (originally - the military development of the US military-industrial complex, later, which became the public domain). Some futurologists tend to see the Internet as one of the possible options for implementing V. I. Vernadsky's idea of ​​the Noosphere. One way or another, but the Internet has connected and in in a certain sense"compressed" the spaces separating people, partly leveled the spatial barriers. Facilitated the process of information exchange, incl. ideas, which leads to the acceleration of the socio-cultural development of mankind - i.e. to the increase and constant increase in the pace of development of global Civilization. Global politics has also appeared - as a potential way to manage humanity's further development - for example, the direction of evolution, especially cultural evolution, in the direction desired by humanity. Taking under your conscious control the process of the Human's own self-development.

All these new perspectives have been opened up by the process of globalization. But many rightly point out some negative side effects of the process of globalization. Despite the fact that globalization opens up new economic opportunities, such as the influx of foreign investment into the country, many also note the socio-economic costs of the globalization process. This is mainly the fact that not all nation-states can equally enjoy the benefits of globalization. The country must be prepared in a certain way in order to feel the pluses, and not the minuses of globalization, which also really exist. And the point is not only and not so much in the level of economic development, but the benefits of globalization for an individual country increase depending on the degree of socio-political development of a given people, the degree of openness of its society. Although, of course, the level of economic and political development is in significant correlation. If the economy is developed, then the political system of society is usually represented by liberal democracy or, at least, is in a transitional state, when other powerful factors influence the society, its political system.

Such a complicating factor may be the possession of significant mineral resources (oil and gas, for example), which in the long term hinders intensive socio-economic development - if such possession is not accompanied by an adequate policy of redistribution of funds in the field of non-raw material development of the economy, alternative high-tech points are not created growth. This is the problem with many countries in the "Greater Middle East". This problem is often called "resource curse" in the English-language economic literature. Another powerful complicating factor in socio-economic and political development, the slowness of cultural evolution, may be the problem of excessive severity of the climate and huge, loosely connected spaces.

This is the most important problem for Russia. The costs of cold and the possession of vast spaces are reflected in a decrease in the efficiency of the economic and socio-political development of society. But even despite these problems, the above-mentioned groups of countries can benefit from globalization and even reduce the negative consequences of their problems, but for this, the ruling elites (not the people, because in such countries the people do not participate in governance) need to pursue a policy of integration into world community, which meets the long-term interests of these countries (their peoples), although it may be contrary to the interests of the ruling this moment elites, oligarchic power groups. The latter circumstance may contribute to the preservation of such suboptimal, often archaic, systems and states. In this case, globalization can really harm these systems, up to their complete collapse. In many ways, therefore, an argument against globalization has been put into circulation (by the interested elites), that they say globalization negatively affects local, national cultures, replacing them with a universal one.

Here it can be objected that the best and most important elements of any national culture become common to all mankind thanks to globalization, are included in the world universal human culture. But the goal of these critics is mainly not to protect national cultures, as they say, but to protect their power and, as a result, personal fortunes that are inadequate to the state of the country's economy, which they may lose as a result of the spread of such social technology as legal liberal democracy. . These opponents of globalization are most afraid of the democratization of their societies - the establishment of democracy as the most effective technology for managing and developing society, and, accordingly, the loss of their position as a result of this process. Of course, globalization is a challenge to humanity and it is important to adequately respond to this challenge. Then the advantages of globalization will greatly outweigh its disadvantages.

An adequate policy can minimize and/or eliminate them, at least some of them. The process of globalization is closely connected with the transition of societies to the post-industrial stage of development, to the information society, where intellectual property and information begin to play the most important role. The globalization of the world economy also causes an accompanying process - the trend of personification of international relations. Economic entities, organizations and individuals can become independent actors in the world, regardless of the countries from which they come. In the limit, this trend makes people one nation, and each individual person - a citizen of the world, a subject of international law. This phenomenon is referred to as political globalization. The globalization of the world economy, as many believe, is preceded by regionalization. Regionalization also means the growing interdependence of countries and the expansion of the interests of economic entities, organizations and people beyond national borders - but these trends are limited to regional frameworks. Regionalization, as well as globalization, of which this process seems to be a part, is an objective process of human development at its present stage.

This fully applies to "open regionalism." Open regionalism means economic development and integration interaction of the countries of a given region in the context of the development of the world economy, is in line with economic globalization. It is a prerequisite, a stage in the globalization of the world economy. Examples are the European Union (EU) and the North America Free Trade Association (NAFTA). so-called. "closed regionalism" is supposed to oppose globalization. It aims to protect only this region from negative consequences globalization. But it seems that in the long term, this process is still in line with globalization processes, only postponing the manifestations of globalization and actually preparing the ground for its deeper onset, which demonstrates the example of the existence and decline of the "socialist camp".

Globalization relies on the regional integration of economies and states. In addition to the above examples (EU and NAFTA), it is also necessary to note APEC - the organization of the Asia-Pacific Economic Cooperation. It is also important to note that economic integration is accompanied by socio-political integration and cultural interaction (including in the field of science and technology), which ultimately contributes to the development of global Civilization and benefits for all mankind, through an increase in the level and quality of life of all people, not oligarchic groups, within nation-states. This is a global trend, development trends, and it is better to try to bring it into the framework desired by mankind, which is what adequate national governments should do, pursuing an appropriate policy that prepares the country for the challenges of globalization.



15. GLOBALIZATION OF CULTURE

15.1. The concept of "globalization"

In the socio-humanitarian discussion of recent decades, the central place is occupied by the comprehension of such categories of modern globalized reality as global, local, transnational. Scientific analysis problems of modern societies, thus, takes into account and brings to the fore the global social and political context - a variety of networks of social, political, economic communications covering the whole world, turning it into a "single social space". Previously separated, isolated from each other societies, cultures, people are now in constant and almost inevitable contact. The ever-increasing development of the global context of communication results in new socio-political and religious conflicts that had no precedent before, which arise, in particular, due to the clash of culturally different models at the local level of the nation-state. At the same time, the new global context weakens and even erases the rigid boundaries of sociocultural differences. Modern sociologists and culturologists, engaged in understanding the content and trends of the globalization process, pay more and more attention to the problem of how cultural and personal identity changes, how national, non-governmental organizations, social movements, tourism, migration, interethnic and intercultural contacts between societies lead to the establishment of new translocal, transsocietal identities.

The global social reality blurs the boundaries of national cultures, and hence the ethnic, national and religious traditions that make up them. In this regard, globalization theorists raise the question of the trend and intention of the globalization process in relation to specific cultures: will the progressive homogenization of cultures lead to their fusion in the cauldron of "global culture", or will specific cultures not disappear, but only the context of their existence will change. The answer to this question involves finding out what "global culture" is, what are its components and development trends.

Theorists of globalization, concentrating their attention on the social, cultural and ideological dimensions of this process, single out “imaginary communities” or “imaginary worlds” generated by global communication as one of the central units of analysis of such dimensions. New "imaginary communities" are multidimensional worlds created by social groups in global space.

In domestic and foreign science has developed whole line approaches to the analysis and interpretation of the processes of modernity, referred to as the processes of globalization. The definition of the conceptual apparatus of concepts aimed at analyzing the processes of globalization directly depends on the scientific discipline in which these theoretical and methodological approaches are formulated. To date, independent scientific theories and concepts of globalization have been created within the framework of such disciplines as political economy, political science, sociology and cultural studies. In the perspective of a cultural analysis of modern globalization processes, the most productive are those concepts and theories of globalization that were originally formulated at the intersection of sociology and cultural studies, and the phenomenon of global culture became the subject of conceptualization in them.

This section will consider the concepts of global culture and cultural globalization proposed in the works of R. Robertson, P. Berger, E. D. Smith, A. Appadurai. They represent two opposing strands of international scholarly discussion about the cultural fate of globalization. Within the framework of the first direction, initiated by Robertson, the phenomenon of global culture is defined as an organic consequence of the universal history of mankind, which entered the 15th century. in the era of globalization. Globalization is understood here as a process of shrinking the world, its transformation into a single socio-cultural integrity. This process has two main vectors of development - the global institutionalization of the life world and the localization of globality.

The second direction, represented by the concepts of Smith and Appadurai, interprets the phenomenon of global culture as an ahistorical, artificially created ideological construct, actively promoted and implemented through the efforts of the mass media and modern technologies. Global culture is a two-faced Janus, a product of the American and European vision of the universal future of the world economy, politics, religion, communication and sociality.

15.2. Sociocultural Dynamics of Globalization

So, in the context of the paradigm set by Robertson, globalization is comprehended as a series of empirically fixed changes, heterogeneous, but united by the logic of turning the world into a single socio-cultural space. The decisive role in the systematization of the global world is assigned to the global human consciousness. It should be noted that Robertson calls for abandoning the use of the concept of "culture", considering it to be empty in content and reflecting only the unsuccessful attempts of anthropologists to talk about primitive non-literate communities without involving sociological concepts and concepts. Robertson considers it necessary to raise the question of the socio-cultural components of the globalization process, of its historical and cultural dimension. As an answer, he offers his own "minimal phase model" of the sociocultural history of globalization.

An analysis of the universalist concept of the socio-cultural history of globalization proposed by Robertson shows that it is built according to the Eurocentric scheme of the "universal history of mankind", first proposed by the founders of social evolutionism, Turgot and Condorcet. The starting point of Robertson's construction of the world history of globalization is the postulation of the thesis about the real functioning of the "global human condition", the historical carriers of which are successively societies-nations, individuals, the international system of societies and, finally, all of humanity as a whole. These historical bearers of global human consciousness are formed in the socio-cultural continuum of world history, built by Robertson on the model of the history of European ideologies. The sociocultural history of globalization begins in this model with such a societal unit as the "national society" or the nation-state-society. And here Robertson reproduces the anachronisms of Western European social philosophy, the formation of the central ideas of which is usually linked with the ancient Greek conceptualization of the city-state (polis) phenomenon. It should be noted that the radical transformation of European socio-philosophical thought in the direction of its sociologization was carried out only in modern times and was marked by the introduction of the concept of “civil society” and the concept of “world universal history of mankind”.

Robertson calls his own version of the socio-cultural history of globalization the “minimal phase model of globalization”, where “minimal” means that does not take into account either the leading economic, political and religious factors, or mechanisms, or driving forces the process under study. And here he, trying to construct some kind of world-historical model of the development of mankind, creates what has been appearing for centuries on the pages of textbooks on the history of philosophy as examples of social evolutionism of the 17th century. However, the founders of social evolutionism built their concepts of world history as the history of European thought, achievements in the field of economics, engineering and technology, and the history of geographical discoveries.

Robertson distinguishes five phases of the socio-cultural formation of globalization: the rudimentary, initial, take-off phase, the struggle for hegemony and the phase of uncertainty.

First, rudimentary, phase falls on the XV - the beginning of the XVIII century. and is characterized by the formation of European nation-states. It was during these centuries that the cultural emphasis was placed on the concepts of the individual and the humanistic, the heliocentric theory of the world was introduced, modern geography was developing, and the Gregorian chronology was spreading.

Second, initial, phase begins in the middle of the 18th century. and continued until the 1870s. It is marked by a shift in cultural emphasis towards homogenization and unitary statehood. At this time, the concepts of formalized international relations, the standardized "citizen-individual" and humanity are crystallizing. According to Robertson, this phase is characterized by the discussion of the problem of accepting non-European societies into an international society and the emergence of the theme of "nationalism/internationalism".

Third, phase takeoff,- since the 1870s. and until the mid-1920s. - includes the conceptualization of "national societies", the thematization of ideas of national and personal identities, the introduction of some non-European societies into an "international society", the international formalization of ideas about humanity. It is in this phase that an increase in the number and speed of global forms of communication is detected, ecuminist movements, international Olympic games, Nobel laureates, the Gregorian chronology is spreading.

Fourth, phase fight for hegemony begins in the 1920s. and completed by the mid-1960s. The content of this phase consists of international conflicts related to the way of life, during which the nature and prospects of humanism are indicated by the images of the Holocaust and the explosion of a nuclear bomb.

And finally, the fifth, phase uncertainty– since the 1960s and further, through the crisis trends of the 1990s, enriched the history of globalization with the growth of a certain global consciousness, gender, ethnic and racial nuances of the concept of individuality, and the active promotion of the doctrine of "human rights". The event outline of this phase is limited, according to Robertson, to the landing of American astronauts on the moon, the fall of the geopolitical system of the bipolar world, the growing interest in the world civil society and world citizen, and the consolidation of the global media system.

The crowning achievement of the sociocultural history of globalization is, as follows from Robertson's model, the phenomenon of the global human condition. The sociocultural dynamics of the further development of this phenomenon is represented by two directions, interdependent and complementary. The global human condition is evolving in the direction of homogenization and heterogenization of sociocultural patterns. Homogenization is the global institutionalization of the life world, understood by Robertson as the organization of local interactions with the direct participation and control of the global macrostructures of the economy, politics and mass media. Global lifeworld is formed and propagated by the media as a doctrine of "universal values", which has a standardized symbolic expression and has a certain "repertoire" of aesthetic and behavioral models intended for individual use.

The second direction of development is heterogenesis- this is the localization of globality, i.e., the routinization of intercultural and interethnic interaction through the inclusion of other cultural, "exotic" in the texture of everyday life. In addition, the local development of global socio-cultural patterns of consumption, behavior, self-presentation is accompanied by a "banalization" of the constructs of the global living space.

Robertson introduces the concept of "glocalization" in order to fix these two main directions of the socio-cultural dynamics of the globalization process. In addition, he considers it necessary to speak about the tendencies of this process, that is, about the economic, political and cultural dimensions of globalization. And in this context, he calls cultural globalization the processes of global expansion of standard symbols, aesthetic and behavioral patterns produced by Western media and transnational corporations, as well as the institutionalization of world culture in the form of multicultural local lifestyles.

The above concept of the socio-cultural dynamics of the globalization process is, in fact, an attempt by an American sociologist to portray globalization as historical process organic for the development of the human species of mammals. The historicity of this process is substantiated through a very dubious interpretation of European socio-philosophical thought about man and society. The vagueness of the main provisions of this concept, the weak methodological elaboration of the central concepts, nevertheless, served as the emergence of a whole direction of discourse on global culture, aimed primarily at scientifically reliable substantiation of the ideologically biased version of globalization.

15.3. Cultural parameters of globalization

The concept of "cultural dynamics of globalization", proposed by P. Berger and S. Huntington, ranks second in terms of authority and frequency of citation in the international cultural and sociological discussion about the cultural fate of globalization. According to its creators, it is aimed at identifying the "cultural parameters of globalization". The modeling of these parameters is based on a methodological trick well developed by Berger and Huntington in their previous theorizing experience. The concept of "global culture" is built in accordance with scientifically fixed criteria for classifying one or another phenomenon of social life as a fact of sociocultural reality. Thus, Berger and Huntington state that the very concept of “culture” is the starting point for their concept, defined in the generally accepted social and scientific sense of the word, i.e., as “the beliefs, values ​​and way of life of ordinary people in their daily existence.” And then the discourse unfolds according to the standard algorithm for cultural studies, cultural anthropology and sociology: the historical and cultural background of this culture, its elite and popular levels of functioning, its carriers, spatial and temporal characteristics, development dynamics are revealed. The methodological trick done by Berger and Huntington is that the development of the concept of global culture and the corresponding proof of its legitimacy are replaced by the definition of the concept of “culture” that has been established in the socio-humanitarian sciences, which has nothing to do with either the discourse on globalization or the phenomenon of globalization itself.

The hypnotic consequence of this illusionistic technique is manifested in the instant immersion of a professional reader into the abyss of political science essays and the quasi-definition of global culture. The real facts and events of our time, linked into a single whole by the distinct logic of the world economy and politics, are presented as representatives of global culture.

Global culture, argue Berger and Huntington, is the fruit of "the Hellenistic stage in the development of the Anglo-American civilization." Global culture is American in its genesis and content, but at the same time, in the paradoxical logic of the authors of the concept, it is in no way connected with the history of the United States. Moreover, Berger and Huntington insist that the phenomenon of global culture cannot be explained by the concept of "imperialism". The main factor of its origin and planetary spread should be considered the American English language - the world-historical stage of the Anglo-American civilization. This new koine, being the language of international communication (diplomatic, economic, scientific, touristic, international), broadcasts the "cultural layer of cognitive, normative and even emotional contents" of the new civilization.

The emerging global culture, like any other culture, reveals, according to the vision of Berger and Huntington, two levels of its functioning - elite and popular. Its elite level is represented by practices, identity, beliefs and symbols of international business and clubs of international intellectuals. The popular level is the culture of mass consumption.

The content of the elite level of global culture is "Davos culture" (Huntington's term) and the club culture of Western intellectuals. Its bearers are "communities of aspiring young people in business and other activities" whose life goal is to be invited to Davos (the Swiss international mountain resort where economic consultations are held annually at highest level). In the "elite sector" of global culture, Berger and Huntington also include the "Western intelligentsia", which creates the ideology of global culture, embodied in the doctrine of human rights, the concepts of feminism, environmental protection and multiculturalism. The ideological constructions produced by the Western intelligentsia are interpreted by Berger and Huntington as normative rules of conduct and generally accepted ideas of global culture, inevitably subject to assimilation by all those who want to succeed "in the field of elite intellectual culture."

anticipating possible questions non-Western intellectuals, Berger and Huntington repeatedly emphasize that the main carriers of the emerging global culture are the Americans, and not some “cosmopolitans with narrow local interests” (the concept of J. Hunter, who sharply criticized the term “global intellectual”). All others, non-American businessmen and intellectuals, must for the time being only hope to become involved in global culture.

The people's popular level of global culture is the mass culture promoted by Western commercial enterprises, predominantly shopping, food and entertainment. (Adidas, McDonald, McDonald's Disney, MTV etc.). Berger and Huntington consider the "broad masses" of consumers to be carriers of mass culture. Berger proposes to rank the carriers of mass culture in accordance with the criterion of "involved and non-involved consumption". This criterion, according to Berger's deep conviction, helps to reveal the chosenness of some and the complete innocence of others, since "communion consumption" in its interpretation is "a sign of invisible grace." Thus, involvement in the consumption of values, symbols, beliefs and other Western mass culture is presented in this concept as a sign of God's chosen people. Non-participatory consumption implies the "banalization" of consumption, the malicious neglect of reflection on its deep symbolic sense. According to Berger, consumption devoid of divine grace is the use of mass culture products according to their intended purpose when eating hamburgers and wearing jeans becomes commonplace and loses its original meaning of joining the lifestyle of the elect, to some kind of grace.

Mass culture, according to Berger and Huntington, is introduced and disseminated by the efforts of mass movements of various types: movements of feminists, environmentalists, fighters for human rights. A special mission is assigned here to evangelical Protestantism, since "conversion to this religion changes people's attitude to the family, sexual behavior, raising children and, most importantly, to work and the economy in general." At this point of reasoning, Berger, using his international reputation as a professional sociologist of religion with a high citation index, is, in fact, trying to impose on researchers the idea that evangelical Protestantism is a religion of the elect, a religion of a global culture designed to radically change the image of the world and the identity of mankind.

It is evangelical Protestantism in the concept of Berger and Huntington that embodies the “spirit” of a global culture aimed at cultivating in the masses the ideals of personal self-expression, gender equality and the ability to create voluntary organizations. According to Berger and Huntington, the ideology of global culture should be considered individualism, which helps to destroy the dominance of tradition and the spirit of collectivism, to realize the ultimate value of global culture - personal freedom.

In the concept of Berger and Huntington, global culture is not only historical as a Hellenistic stage of Anglo-American culture, but is also clearly fixed in space. It has centers and peripheries, represented respectively by metropolises and regions dependent on them. Berger and Huntington do not consider it necessary to go into a detailed explanation of the thesis about the territorial attachment of global culture. They limit themselves to just clarifying that the metropolis is a space for the consolidation of an elite global culture, and its business sector is located both in Western and Asian giant cities, and its intellectual sector is based only in the capital centers of America. Spatial characteristics of folk global culture Berger and Huntington leave without comment, because it is destined to capture the whole world.

And finally, the final conceptual component of this theorizing is the dynamics of the development of global culture. And here Berger and Huntington consider it necessary to reinterpret the concept of "glocalization", which is basic for the first direction of interpretations of the sociocultural dynamics of globalization. Unlike most of their colleagues in the ideologically biased construction of globalization, Berger and Huntington prefer to talk about "hybridization", "alternative globalization" and "sub-globalization". The combination of these three trends in the development of globalization forms the socio-cultural dynamics of globalization in their concept.

The first trend of hybridization is understood as a deliberate synthesis of Western and local cultural characteristics in business, economic practices, religious beliefs and symbols. This interpretation of the processes of introducing ideologemes and practices of global culture into the texture of national traditions is based on the gradation of cultures into “strong” and “weak”, proposed by Huntington. Huntington calls strong cultures all those that are capable of "creative cultural adaptation, that is, of reworking samples of American culture on the basis of their own cultural tradition." He classifies the cultures of East and South Asia, Japan, China and India as strong, while African cultures and some cultures of European countries are weak. At this point in their reasoning, Berger and Huntington openly demonstrate the political and ideological bias of the concept they put forward. The term "hybridization" is ideological in its essence, it refers to non-discursive, axiological postulates about the chosenness of some cultures and the complete worthlessness of others. Behind this interpretation is the chosenness of peoples, preached by Berger, and the inability of cultures to be creative, defined by Huntington. Hybridization is not a trend, but a well-thought-out geopolitical survival game project.

The second trend in the dynamics of the development of global culture is alternative globalization, defined as global cultural movements that arise outside the West and have a strong influence on it. This trend indicates, according to Berger and Huntington, that modernization, which gave rise to the Western model of globalization, is an obligatory stage in the historical development of all countries, cultures and peoples. Alternative globalization is thus historical phenomenon non-Western civilizations that have reached the stage of modernity in their development. Berger and Huntington believe that these other models of globalization, like the Anglo-American global culture, have elitist and popular levels of functioning. It was in the midst of the non-Western elite that the secular and religious movements of alternative globalization arose. However, only those that promote modernity, alternative to national cultural traditions, democratic modernity and devoted to Catholic religious and moral values, can have a practical impact on the way of life of the global culture dominating the world.

From the above characteristics of the second trend in the dynamics of the development of global culture, it clearly follows that it is called "alternative" only because it runs counter to national historical cultural traditions, opposing them all the same American values ​​of modern Western society. Culturally surprising are the examples Berger and Huntington have chosen to illustrate the non-Western cultural movements of alternative globalization. in number prominent representatives non-Western global culture they included the Catholic organization Opus Dei, originating in Spain, the Indian religious movements of Sai Baba, Hare Krishna, the Japanese religious movement of the Soka Gakkai, the Islamic movements of Turkey and the New Age cultural movements. It should be noted that these movements are heterogeneous in their genesis and preach completely different religious and cultural patterns. However, in the interpretation of Berger and Huntington, they appear as a united front of fighters for a consistent synthesis of the values ​​of Western liberalism and certain elements of traditional cultures. Even a superficial scientifically motivated examination of the examples of “alternative globalization” proposed by Berger and Huntington shows that all of them in reality represent a radical counterexample to the theses stated in their concept.

The third tendency of "sub-globalization" is defined as "movements having a regional scope" and contributing to the rapprochement of societies. The illustrations of sub-globalization proposed by Berger and Huntington are as follows: the "Europeanization" of the post-Soviet countries, Asian media modeled after Western media, men's "colorful shirts with African motifs" ("Mandela shirts"). Berger and Huntington do not consider it necessary to reveal the historical genesis of this trend, to consider its content, since they believe that the listed elements of subglobalization are not part of global culture, but only act as "mediators between it and local cultures."

The concept of "cultural parameters of globalization", proposed by Berger and Huntington, is a vivid example of the methodology of ideological modeling of the phenomenon of globalization. This concept, declared as scientific and developed by authoritative American scientists, is, in fact, the imposition of geopolitical programming on cultural discourse that is not characteristic of it, an attempt to pass off an ideological model as a scientific discovery.

15.4. Global culture and cultural "expansion"

A fundamentally different direction of cultural and sociological understanding of globalization is represented in the international discussion by the concepts of E. D. Smith and A. Appadurai. The phenomenon of global culture and the accompanying processes of globalization of cultures and cultural globalization are interpreted in this direction as ideological constructs derived from the real functioning of the world economy and politics. At the same time, the authors of these concepts make an attempt to comprehend the historical background and ontological foundations for the introduction of this ideological construction into the texture of everyday life.

The concept of global culture proposed by Anthony D. Smith is built through the methodological and substantive opposition of the scientifically based concept of "culture" to the image of "global culture", ideologically constructed and promoted by the media as a global reality. Unlike the founder of the discourse on globalization Robertson, Smith does not call for thinking scientific world abandon the concept of culture in connection with the need to build a sociological or cultural interpretation of globalization processes. Moreover, the initial methodological thesis of his concept is the postulation of the fact that the socio-humanitarian sciences have a completely clear definition of the concept of "culture", conventionally accepted in the discourse and not subject to doubt. Smith points out that in the variety of concepts and interpretations of culture, its definition as "a collective way of life, a repertoire of beliefs, styles, values ​​and symbols" fixed in the history of societies is invariably reproduced. The concept of "culture" is conventional in the scientific sense of the word, since in historical reality one can only talk about cultures that are organic to social time and space, the territory of residence of a particular ethnic community, nation, people. In the context of such a methodological thesis, the very idea of ​​a “global culture” seems to Smith absurd, since it already refers the scientist to some kind of interplanetary comparison.

Smith emphasizes that even if we try, following Robertson, to think of global culture as a kind of artificial environment for the human species of mammals, then in this case we will find striking differences in the lifestyles and beliefs of segments of humanity. In contrast to the supporters of the interpretation of the process of globalization as a historically natural, culminating in the emergence of the phenomenon of global culture, Smith believes that from a scientific point of view, it is more justified to talk about ideological constructs and concepts that are organic for European societies. Such ideological constructions are the concepts of "national states", "transnational cultures", "global culture". It was these concepts that were generated by Western European thought in its aspirations to build a certain universal model of the history of human development.

Smith contrasts Robertson's model of the socio-cultural history of globalization with a very laconic overview of the main stages in the formation of the European-American ideologeme of the transnationality of human culture. In his conceptual review, he clearly demonstrates that the ontological foundation of this ideologeme is the cultural imperialism of Europe and the United States, which is an organic consequence of truly global economic and political claims of these countries to universal domination.

The sociocultural dynamics of the formation of the image of global culture is interpreted by Smith as the history of the formation of the ideological paradigm of cultural imperialism. And in this history, he singles out only two periods, marked respectively by the emergence of the very phenomenon of cultural imperialism and its transformation into a new cultural imperialism. By cultural imperialism, Smith means the expansion of ethnic and national "sentiments and ideologies - French, British, Russian, etc." to universal scales, imposing them as universal values ​​and achievements of world history.

Reviewing the concepts developed in the paradigm of the original cultural imperialism, Smith begins by pointing out the fact that before 1945 it was still possible to believe that the "nation-state" is the normative social organization of modern society, designed to embody the humanistic idea of ​​national culture. . However, World War II put an end to the perception of this ideologeme as a universal humanistic ideal, demonstrating to the world the large-scale destructive capabilities of the ideologies of "supernations" and dividing it into winners and losers. The post-war world put an end to the ideals of the nation-state and nationalism, replacing them with the new cultural imperialism of "Soviet communism, American capitalism and new Europeanism." Thus, the time frame of the original cultural imperialism in Smith's concept is the history of European thought from antiquity to modern times.

The next ideological-discursive stage of cultural imperialism is, according to Smith, "the era of post-industrial society." Its historical realities were economic giants and superpowers, multinationality and military blocs, superconductive communication networks and an international division of labor. The ideological orientation of the paradigm of cultural imperialism of “late capitalism, or post-industrialism” implied a complete and unconditional rejection of the concepts of small communities, ethnic communities with their right to sovereignty, etc. The humanistic ideal in this paradigm of understanding socio-cultural reality is cultural imperialism, based on economic, political and communicative technologies and institutions.

The fundamental characteristic of the new cultural imperialism was the desire to create a positive alternative to the "national culture", the organizational basis of which was the nation-state. In this context, the concept of "transnational cultures" was born, depoliticized and not limited by the historical continuum of specific societies. The new global imperialism, which has economic, political, ideological and cultural dimensions, offered the world an artificially created construct of global culture.

According to Smith, global culture is eclectic, universal, timeless and technical - it is a "constructed culture". It is deliberately constructed to legitimize the globalizing reality of economies, politics and media communications. Its ideologists are countries that promote cultural imperialism as a kind of universal humanistic ideal. Smith points out that attempts to prove the historicity of global culture through an appeal to the fashionable in the modern concept of "constructed communities" (or "imagined") do not stand up to scrutiny.

Indeed, the ideas of the ethno-community about itself, the symbols, beliefs and practices that express its identity are ideological constructions. However, these constructions are enshrined in the memory of generations, in the cultural traditions of specific historical communities. Cultural traditions as historical repositories of identity constructs create themselves, organically fixing themselves in space and time. These traditions are called cultural because they contain constructs of collective cultural identity - those feelings and values ​​that symbolize the duration of the common memory and the image of the common destiny of a particular people. Unlike the ideologemes of global culture, they are not sent down from above by some globalist elite and cannot be written or erased from tabula rasa(lat. - blank slate) of a certain humanity. And in this sense, the attempt of globalization apologists to legitimize the ideologeme of global culture in the status of a historical construct of modern reality is absolutely fruitless.

Historical cultures are always national, particular, organic to a specific time and space; the eclecticism allowed in them is strictly determined and limited. Global culture is ahistorical, does not have its own sacred territory, does not reflect any identity, does not reproduce any common memory of generations, does not contain prospects for the future. The global culture has no historical carriers, but there is a creator - a new cultural imperialism of global scope. This imperialism, like any other - economic, political, ideological - is elitist and technical, does not have any popular level of functioning. It was created by those in power and is imposed on the "simple" without any connection with those folk cultural traditions, which these "simple" are the bearers of.

The concept discussed above is aimed primarily at debunking the authoritative scientific myth of our time about the historicity of the phenomenon of global culture, the organic nature of its structure and functions. Smith consistently proves that global culture is not a construct of cultural identity, it does not have a popular level of functioning that is characteristic of any culture, and it does not have elite carriers. The levels of functioning of global culture are represented by an abundance of standardized goods, a jumble of denationalized ethnic and folk motifs, a series of generalized "human values ​​and interests", a homogeneous emasculated scientific discourse about meaning, interdependencies of communication systems that serve as the basis for all its levels and components. Global culture is a reproduction of cultural imperialism on a universal scale, it is indifferent to specific cultural identities and their historical memory. The main ontological obstacle to the construction of a global identity, and consequently, a global culture, Smith concludes, is historically fixed national cultures. No common collective memory can be found in the history of mankind, and the memory of the experience of colonialism and the tragedies of world wars is a history of evidence of the split and tragedies of the ideals of humanism.

The theoretical and methodological approach proposed by A. Appadurai is formulated taking into account the disciplinary framework of sociology and anthropology of culture and on the basis of sociological concepts of globalization. A. Appadurai characterizes his theoretical approach as the first attempt at a socio-anthropological analysis of the phenomenon of "global culture". He believes that the introduction of the concept of "global cultural economy" or "global culture" is necessary to analyze the changes that have taken place in the world in the last two decades of the 20th century. Appadurai emphasizes that these concepts are theoretical constructs, a kind of methodological metaphor for the processes that generate new look modern world within the globe. The conceptual scheme proposed by him, therefore, claims, first of all, to be used to identify and analyze the meaning-forming components of reality, which is designated by modern sociologists and anthropologists as a "single social world".

The central factors of changes that have swept the whole world are, in his opinion, electronic communications and migration. It is these two components of the modern world that turn it into a single space of communication over state, cultural, ethnic, national and ideological boundaries and regardless of them. Electronic means of communication and constant flows of migrations of various kinds of social communities, cultural images and ideas, political doctrines and ideologies deprive the world of historical extension, placing it in the mode of a permanent present. It is through the media and electronic communications that the connection of various images and ideas, ideologies and political doctrines is carried out into a new reality, devoid of the historical dimension of specific cultures and societies. Thus, the world in its global dimension appears as a combination of flows of ethnic cultures, images and socio-cultural scenarios, technologies, finances, ideologies and political doctrines.

The phenomenon of global culture, according to Appadurai, can be investigated only if it is understood how it exists in time and space. In terms of the unfolding of global culture in time, it is a synchronization of the past, present and future of various local cultures. The merging of the three modes of time into a single extended present of global culture becomes real only in the dimension of the modernity of the world, which is developing according to the model of civil society and modernization. In the context of the global modernization project, the present of developed countries (primarily America) is interpreted as the future of developing countries, thereby placing their present in the past that has not yet taken place in reality.

Speaking about the space of functioning of global culture, Appadurai points out that it consists of elements, “fragments of reality”, connected through electronic means of communication and mass media into a single constructed world, designated by him by the term “scape”. The term "scape" is introduced by him to indicate the fact that the global reality under discussion is not given in objective terms of international interactions of societies and nation states, ethnic communities, political and religious movements. It is “imagined”, constructed as that common “cultural field” that does not know state borders, is not tied to any of the territories, is not limited to the historical framework of the past, present or future. The elusive, constantly moving, unstable space of identities, combined cultural images, ideologies without time and territorial boundaries - this is the "scape".

Global culture is seen by Appadurai as consisting of five constructed spaces. It is a constantly changing combination of the interactions of these spaces. So, global culture appears, Appadurai believes, in the following five dimensions: ethnic, technological, financial, electronic and ideological. Terminologically, they are designated as ethnoscape, technoscape, financialscape, mediascape and ideoscape.

The first and fundamental component of global culture– ethnoscape is a constructed identity of different kinds of migrating communities. Migrating flows of social groups and ethnic communities are tourists, immigrants, refugees, emigrants, foreign workers. It is they who form the space of the "imaginary" identity of the global culture. The common characteristic of these migrating people and social groups is a permanent movement in two dimensions. They move in the real space of the world of territories with state borders. The starting point of such a movement is a specific locus - a country, a city, a village - designated as "homeland", and the final destination is always temporary, conditional, impermanent. The problem of establishing the final point, locus, territory of these communities is due to the fact that the return to their homeland is at the limit of their activity. The second dimension of their permanent movement is the movement from culture to culture.

The second component of global culture– technoscape is a flow of outdated and modern, mechanical and information technologies, forming a bizarre configuration of the technical space of global culture.

Third component- financialscape is an uncontrollable flow of capital, or a constructed space of money markets, national exchange rates and goods that exist in motion without boundaries in time and space.

The connection between these three components of global culture functioning in isolation from each other is mediated by the unfolding of the space of images and ideas (mediascape) produced by the mass media and legitimized through the space of constructed ideologies and political doctrines (ideoscape).

The fourth component of global culture The mediascape is the vast and complex repertoire of images, narratives, and "imaginary identities" generated by the media. The constructed space of a combination of real and imaginary, mixed reality can be addressed to any audience in the world.

Fifth component- ideoscape - a space created by political images associated with the ideology of states. This space is made up of such "fragments" of ideas, images and concepts of the Enlightenment as freedom, prosperity, human rights, sovereignty, representation, democracy. Appadurai notes that one of the elements of this space of political narratives - the concept of "diaspora" - has lost its internal meaningful concreteness. The definition of what a diaspora is is purely contextual and varies from one political doctrine to another.

Appadurai believes that one of the most important reasons for the globalization of culture in modern world is "deterritorialization". "Deterritorialization" leads to the emergence of the first and most important dimension of "global culture" - the ethnoscape, i.e. tourists, immigrants, refugees, emigrants and foreign workers. Deterritorialization is the cause of the emergence of new identities, global religious fundamentalism, etc.

The concepts of "global culture", "constructed ethnic communities", "transnational", "local" introduced in the framework of the discussion of sociologists and anthropologists on globalization served as a conceptual scheme for a number of studies on a new global identity. In the context of this discussion, the problem of studying ethnic minorities, religious minorities that arose only at the end of the 20th century, and their role in the process of constructing the image of global culture, can be posed in a completely new way. In addition, the concept proposed by Appadurai provides grounds for a scientific study of the problem of a new global institutionalization of world religions.