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Russian national culture is our pride. Russian culture National character in the dialogue of cultures

FEDERAL EDUCATIONAL AGENCY FEDERAL STATE EDUCATIONAL INSTITUTION

HIGHER PROFESSIONAL EDUCATION

"RUSSIAN STATE UNIVERSITY OF TOURISM AND SERVICE"

(FGOUVPO "RGUTiS")

DEPARTMENT OF PSYCHOLOGY

TEST

Russian national character

Part-time student(s)

Usanova Svetlana

Record book number Ps-19204-010

group PSZ 04-1

Specialty Psychology

Completed by ____________________

1. National identity of Russian culture

2. National character

3. Features of the Russian national character

Bibliography

1. National identity of Russian culture

Demythologization is necessary to study, understand and measure. And for this it is required to separate from each other two phenomena of different orders, but closely intertwined, the joint silhouette of which looks so strange.

As a rule, the main explanations come down to the border position of Russia between East and West, Europe and Asia - from "Eurasianism" to "Aziopism" (the latter term is by no means an invention of the author). At the same time, they forget that almost all cultures that formed in the zone of contact of civilizations have such a Euro-Eastern binarity - Spanish, Portuguese, Greek, Bulgarian, Serbian, Turkish and others belonging to the Mediterranean, not to mention Latin American or Christian cultures Caucasus. It turns out that the binarity of Russian culture is a typical phenomenon, therefore it does little to explain the uniqueness of the “Russian centaur” and to clarify its real origin.

When characterizing Russia and the Russian people, reference to their youth quickly became commonplace. Young Russia and the aged, decrepit West were conjugated and opposed by a variety of currents in culture and social thought. A list of just high-profile names of authors who paid tribute to Russian youth and the old age of the West would be very long. It is clear that the feeling by a Russian of his belonging to a young people is not accidental. But something else is just as obvious: our people do not differ significantly from other Western peoples in their age. If there are differences, they are always in favor of our youth. A Russian person's feeling of the importance of his people cannot be understood literally chronologically. Behind such a concept is something other than the age of the ethnic community.

Not only the dialectics of the Russian/Russian is contradictory, but also the polar - from nihilism to apology - interpretation of the Russian people from the point of view of understanding it as a cultural and historical subject, the creator of spiritual values. “Russia,” Berdyaev wrote, “least of all is a country of average wealth, average culture ... In its lower ranks, Russia is full of savagery and barbarity. At its peaks, Russia is super-cultural, the historical task of Russian self-consciousness - to distinguish and separate Russian super-culturalism and Russian pre-culturalism, the logos of culture in Russian peaks and wild chaos in Russian lowlands. Such is the elite version of Russian culture - its identification with the logos of superculture as opposed to pre-cultural chaos, in essence, not of the people, but of the human mass. At the same time, it is necessary to distinguish between the ancient Russian nationality and the people of Russia of the New Age - the era of the formation of the Russian nation - the state.

The fact that Russian culture has its own periodization and typology, which is not covered by the general Western periodization and typology, is not at all connected with some kind of our national identity and uniqueness of Rus'. At one time, Rus' successfully entered one of these communities and successfully developed in its composition. The baptism of Rus' in 989 became such an entry. It is well known that Rus' adopted Christianity from Byzantium. As a result of baptism, in church terms, it became one of the numerous, albeit the largest in terms of population, not to mention the territory, metropolis of the Patriarchate of Constantinople. Rus' found itself in a position not tested by any Western national culture. This situation can be called cultural loneliness. Of course, it was not as complete as Robinson Crusoe on a desert island. But loneliness in this case is not a metaphor or an exaggeration. The remaining Orthodox cultures did not disappear from the face of the earth after the conquest of Orthodox countries. However, they could not develop in a normal rhythm. Lazarev notes that Ancient Rus' “immediately adopted the Byzantine technique of stone construction with a complex system of domed and cross vaults, as well as new Christian iconography, embodied by means of mosaics, frescoes and icon painting. This distinguishes its development from the Romanesque West, where the formation of stone architecture proceeded along a different path - the path of gradual internal evolution.

The Renaissance is undoubtedly a purely urban phenomenon. Speaking about the Russian pre-revival, Likhachev also connects it with the city: “The best currents of the pre-revival movement captured all of Western Europe, Byzantium, but also Pskov, Novgorod, Moscow, Tver, the entire Caucasus and part of Asia Minor. Throughout this colossal territory, we encounter homogeneous phenomena caused by the development of democratic life in the cities and the intensified cultural communication of countries. Many features of this pre-revival movement affected Rus' with greater force than anywhere else" Likhachev, 1962, p. 35. At the time of the independence of the Russian Slavs, civil justice was based on the conscience and ancient customs of each tribe in particular; but the Varangians brought with them common civil laws to Russia, known to us from the treaties of the great princes with the Greeks and in everything in agreement with the ancient Scandinavian laws” Karamzin, 1990, p. 173.

One of the features of the development of Russian medieval culture was that Byzantium served for Rus' at the same time as antiquity and a modern model. Likhachev notes that ““his own antiquity” - the period of the pre-Mongol heyday of ancient Russian culture - for all its attractiveness for Rus' at the end of the 14th-15th centuries, could not replace real antiquity - the antiquity of Greece and Rome with their high culture of the slave-owning formation. If Western Europe had to go through the millennia of the Middle Ages through such milestones as the Great Migration, the formation of barbarian states, the rise of feudalism and the liberation of cities, and if Western culture was to "survive" the "Carolingian Renaissance", the Romanesque style, Gothic and complete it Renaissance, Russia, being a younger state, avoided such a long path of “gradual internal evolution” and cultural and historical “maturation”, using the ready-made Byzantine model, which served both antiquity and modernity. “The charm of Byzantine culture, Byzantine art was so great that it was hard not to succumb to it. This explains the widespread penetration of Byzantine culture into Russian feudal society ”(Lazarev, 1970, p. 218). N. Berdyaev also spoke in the article about the fact that Byzantinism predetermined the“ Eastern ”priorities in the historical choice of the path of development of Russia and its immanent opposition to the West. dedicated to Leontiev: “Russia, in all its originality and greatness, is held together not by a national bond, not by Russian national self-determination, but by Byzantine Orthodoxy and autocracy, objective church and state ideas. These beginnings organized Russia into a great and unique world - the world of the East, opposite to the West” (Berdyaev, 1995, p. 133).

Byzantinism opposed any form of democratic change in Russian society. The Western concepts of a free individual, individualism and democracy remained alien and unacceptable for the vast majority of Russian society - "Western contagion" - and therefore harmful and dangerous. About the dangers threatening Russia with the introduction of Western values, Leontiev said: “I even dare, without hesitation, to say that no Polish uprising and no Pugachevism can harm Russia in the way that a very peaceful, very legitimate democratic constitution could harm it.” And this is because “Russian people are not created for freedom. Without fear and violence, everything will go to dust for them ”(quoted from:). He obviously had no illusions about the myth of Russia's "special historical mission", widely promoted by a certain part of the Russian intelligentsia of the 19th century. Speaking of Leontiev, Berdyaev argued that “he believed not in Russia and not in the Russian people, but in Byzantine principles, church and state. If he believed in any mission, then in the mission of Byzantium, and not Russia ”(quoted from:).

There are many concepts that consider the development of culture and history from the point of view of one fundamental factor, from the position of a single substantial foundation. And then, taken in its foundations, the history of culture appears as a monologue of a single beginning, whether it be the world spirit or matter. And very few thinkers reveal the dialogical nature of the life of the spirit and culture. Among these thinkers, one should first of all name N.A. Berdyaev (Berdyaev N.A. The meaning of history. M., 1990. S. 30; Berdyaev N.A. Philosophy of a free spirit. M., 1994. S. 370,458) and M. Buber (Buber M.Ya and Ty. M ., 1993). Toynbee's merit lies in the fact that he revealed the dialogic essence of the development of culture in his concept of "Challenge and Response" (See: Toynbee A.J. Comprehension of History: Collection. M., 1991. S. 106-142).

If we ignore the figurative style of presentation, then Toynbee's concept provides the key to understanding the creative nature and the possible alternativeness of the cultural-historical process. The development of culture is carried out as a series of Answers given by the creative human spirit to the Challenges that nature, society and the inner infinity of man himself throws to him. At the same time, different development options are always possible, because different responses to the same challenge are possible. It is in the realization of this fundamental circumstance that the enduring significance of Toynbee's concept lies. A unique concept of culture was developed by Pitirim Alexandrovich Sorokin (1899-1968), the largest Russian sociologist and culturologist who lived most of his life in exile in the United States. In methodological terms, the concept of P.A. Sorokin echoes the doctrine of the cultural-historical types of O. Spengler and A. Toynbee. However, the theory of cultural-historical types of P. A. Sorokin fundamentally differs from the theory of O. Spengler and A. Toynbee in that Sorokin allowed progress in social development. Recognizing the presence of a deep crisis that Western culture is currently experiencing, he assessed this crisis not as the "Decline of Europe", but as a necessary phase in the formation of a new emerging civilization that unites all of humanity.

In accordance with his methodological guidelines, P. Sorokin presented the historical process as a process of cultural development. According to Sorokin, culture in the broadest sense of the word is the totality of everything created or recognized by a given society at one stage or another of its development. In the course of this development, society creates various cultural systems: cognitive, religious, ethical, aesthetic, legal, etc. The main feature of all these cultural systems is the tendency to combine them into a system of higher ranks. As a result of the development of this trend, cultural supersystems are formed. Each of these cultural supersystems, according to Sorokin, “has its own mentality, its own system of truth and knowledge, its own philosophy and worldview, its own religion and model of “holiness”, its own ideas of right and proper, its own forms of fine literature and art, its own rights. laws, codes of conduct.

2. National character

The Russian people are the recognized creator of one of the "axial" cultures. In the conditions of the great "change of milestones" and the formation of the Russian civilization of the 21st century, the solution of the problem of continuity with the cultural heritage and its renewal has become a condition for the spiritual revival of Russia. “Do not divide, do not split up Russian history, follow the connection of phenomena, do not separate the beginnings, but consider them in interaction.”

The grandiosity of these problems is due to the enduring uniqueness, stable stereotype of their mystical, irrational nature. For many representatives of the West, the soul of a Russian person remains a mystery. To determine the character, the soul of a Russian person, consider the mentality. So what is the mentality? Mentality is a deep layer of social consciousness. M.A. Borg writes that mentality is “a set of symbols that are necessarily formed within the framework of each given cultural and historical era and fixed in the minds of people in the process of communicating with their own kind, i.e. repetitions."

The basic characteristics of the mentality are its collectivity, unconsciousness, stability. Since the mentality expresses the everyday appearance of the collective consciousness of a certain socio-cultural community, its "hidden" layer, independent of the individual's own life, it appears as a reality of the collective order. Mentality as a way of expressing knowledge about the world and the person in it serves as an ontological and functional explanation in everyday life and contains answers to the questions What is it? How? Why is this?

The structure of the mentality is a stable system of hidden deep attitudes and value orientations of consciousness, its automatic skills that determine stable stereotypes of consciousness.

Reasons that contribute to the formation of the mentality: 1) racial and ethnic qualities of the community; 2) natural geographical conditions of its existence; 3) the results of the interaction of this community and the sociocultural conditions of its residence. Among the racial and ethnic differences of the socio-cultural community affecting the mentality, it should be noted its size, temperament, level of development.

The basic features of the mentality of Russians are: the predominance of moral components. And, above all, a sense of responsibility and conscience, as well as a special understanding of the relationship between the individual and society. This is due to a number of reasons, primarily the fact that “from century to century our concern was not about how to get better or how to live easier, but only about somehow living somehow, holding out, getting out of another trouble, overcoming another danger,” writes Ilyin I.A. So the question is: why live? is more important than the question of daily bread, wrote F.M. Dostoevsky.

The influence of the religious factor is also significant, especially Orthodoxy as one of the sources of the Russian mentality. The specifics of the Russian mentality are influenced by the social organization of society, which manifests itself in the active role of the state, the result is the dominance in the mentality of Russians of the belief in the need for strong power. As mentioned above, the Russian mentality leaves a significant imprint on the character of the Russian community and changes along with it. As Rozanov wrote: “If there is a nation, there is also culture, because culture is the answer of the nation, there is the aroma of its character, heart system, mind. The Russian spirit, no matter how you bury it or make fun of it, still exists. This is not necessarily a genius, poetry, poetry, prose, mind-blowing philosophy. No, this is a way of life, i.e. something much simpler and, perhaps, the wisest.”

The Russian people are characterized by a thirst for justice and distrust of the legal means of achieving it, an indispensable love for the distant and a selective love for the near, faith in absolute good without evil and the dubious value of relative good, passive expectation of the latter and passionate activism of the “decisive battle” for the final triumph of good, loftiness in goals and promiscuity in their achievements, etc.

According to Yu. Lotman, Russian culture is characterized by a binary structure. The binary nature of the Russian soul is not its unique feature. It is in one way or another inherent in the mentality of other peoples. The main problem is the immensity of the Russian character.

According to G. Florovsky: “The history of Russian culture is all in interruptions, in attacks. There is less of everything in it of immediate integrity. Incommensurable and different spiritual formations somehow combine and grow together by themselves. But splicing is not synthesis. It was the synthesis that failed.”

Therefore, from here - the comprehension of the deep foundations of Russian life takes place on intuition, i.e. there is a reproduction of the irrational archetype, and not the rational one, which is clearly expressed in the Western mentality.

3. Features of the Russian national character

According to the definition of some studies: the national character is the genotype plus culture.

Since the genotype is what each person receives from nature, culture is what a person joins from birth, therefore, the national character, in addition to unconscious cultural archetypes, includes the natural ethnopsychological traits of individuals.

When Dostoevsky's character recognizes "real Russian life", he concludes that "the whole of Russia is the play of nature." According to F. Tyutchev, “Russia cannot be understood with the mind, // cannot be measured with a common yardstick. // She has a special stature. // One can only believe in Russia.” B. Pascal noted: "Nothing is so inconsistent with reason as its distrust of itself." In the realization of the originality, uniqueness, the impossibility of measuring Russia with a "common yardstick" - the key to comprehending both the obvious - with the mind, and the hidden - with faith in Russia.

As mentioned above, the national character of a Russian person includes unconscious cultural archetypes and natural ethnopsychological traits of individuals.

The period of paganism of the East Slavic tribes is not included in the history of culture. Rather, it is the prehistory of Russian culture, some of its initial state, which continued and could continue for a very long time, without undergoing significant changes, without experiencing any significant events.

Since the times marked by constant contacts and confrontations with neighboring nomadic peoples, the factor of chance and unpredictability has been deeply rooted in Russian culture and national self-consciousness (hence the famous Russian “maybe yes” and other similar judgments of ordinary people's consciousness). This factor largely predetermined the properties of the Russian national character - recklessness, daring, desperate courage, recklessness, spontaneity, arbitrariness, etc., which are associated with a special ideological role of riddles in ancient Russian folklore and divination in everyday life; the tendency to make fateful decisions by casting lots, and other characteristic features of the mentality based on an unstable balance of mutually exclusive tendencies, where any uncontrollable combination of circumstances can be decisive. This is the origin of the tradition of making difficult decisions in the face of a tough and sometimes cruel choice between extremes, when “there is no third option” (and it is impossible), when the very choice between mutually exclusive poles is sometimes unrealistic or impossible, or equally destructive for the “voter” , - the choice that takes place literally at the civilizational crossroads of forces beyond its control (fate, fate, happiness), about the reality and certainty of the past (traditions, "traditions") - in comparison with the unreal and uncertain, dramatically variable and unpredictable future. As a rule, a worldview that develops with an orientation towards the factors of chance and spontaneity is gradually imbued with pessimism, fatalism, uncertainty (including in the proper religious sense - as unbelief, constantly tempting faith).

In such or similar conditions, other qualities of the Russian people were formed, which became its distinctive features, fused with the national and cultural mentality - patience, passivity in relation to circumstances, which are thus recognized as the leading role in the development of events, resilience in enduring the hardships and hardships of life. suffering, reconciliation with losses and losses as inevitable or even predetermined from above, perseverance in resisting fate.

Dependence on the “whims” of harsh nature and climatic instability, on the unbridled aggressiveness of nomadic peoples that make up the immediate environment, uncertainty about the future (harvest or crop failure, war or peace, home or campaign in foreign lands, will or bondage, rebellion or humility, hunting or bondage, etc.) - all this accumulated in popular ideas about the constancy of variability.

As we know, the formation of the Russian cultural archetype was greatly influenced by the adoption in the 10th century. Christianity, which came to Rus' from Byzantium in the Orthodox form. Russian people were initially prepared for the perception of Orthodoxy (by the whole course of their own development).

Orthodoxy, although it included the whole of society, did not capture the whole person. Orthodoxy directed only the religious and moral life of the Russian people, that is, it regulated church holidays, family relations, pastime, while the ordinary everyday life of a Russian person was not affected by him. This state of affairs provided free scope for original national creativity.

In Eastern Christian culture, the earthly existence of a person had no value, so the main task was to prepare a person for death, and life was seen as a small segment on the path to eternity. Spiritual aspirations for humility and piety, asceticism and a sense of one's own sinfulness were recognized as the meaning of earthly existence.

Hence, in the Orthodox culture, a disdain for earthly goods appeared, since they are fleeting and insignificant, the attitude towards work not as a creative process, but as a way of self-abasement. Hence the different expressions. You won’t earn all the money, you won’t take it with you to the grave, etc.

Vl. Solovyov was especially fond of such a trait of a Russian person as the awareness of his sinfulness - imperfection, incompleteness in achieving the ideal.

Bibliography

1. Arutyunyan A. Russia and the Renaissance: History of Russian culture (was there a Renaissance in Russia?; On the influence of Byzantium on Russian culture) // Societies, sciences and modernity. - 2001. - No. 3. - S. 89-101.

2. Babakov V. National cultures in the social development of Russia // Socio-political journal. - 1995. - No. 5. - S. 29-42.

3. Berdyaev N.A. About culture; The fate of Russia // Anthology of cultural thought. - 1996. - Incl. briefly about the author.

4. Guzevich D.Yu. Centaur, or to the question of the binarity of Russian culture: Formation of culture in Russia // Zvezda. - 2001. - No. 5. - S. 186-197.

5. Ivanova T.V. Mentality, culture, art // Societies, sciences and modernity. - 2002. - No. 6. - S. 168-177. – Culture.

6. Kondakov I. Architectonics of Russian culture // Societies, sciences and modernity. - 1999. - No. 1. - S. 159-172. - On the logic of the historical development of Russian culture.

7. Kondakov I.V. Culturology: the history of Russian culture. - M.: Omega-L: Higher. school, 2003. - 616 p.

8. Korobeynikova L.A. The evolution of ideas about culture in cultural studies // Sotsis. - 1996. - No. 7. - S. 79-85.

9. Kravchenko A.I. Culturology. - M.: Acad. project, 2001. - 496 p.

10. Culturology. / Ed. Radugina A.A. - M.: Center, 2005. - 304 p.

11. Culturology. Under the editorship of G.V.Drach. - Rostov n / a: Phoenix, 1995. - 576 p.

12. Mamontov S.P. Fundamentals of cultural studies. - M.: ROU, 1995. - 208 p.

13. Sapronov P.A. Culturology: A course of lectures on the theory and history of culture. - St. Petersburg: SOYUZ, 1998. - 560 p.

The concepts of man, creativity and culture in the works of N. Berdyaev: "On the slavery and freedom of man. The experience of personalistic metaphysics", "On creative freedom and the fabrication of souls", "Self-knowledge: Works", "The meaning of creativity: The experience of justifying a person".

Analysis of culture in the historical aspect. Evaluation of countries and historical eras according to the level of their cultural development. Characteristics and features of the new political thinking and the vandalization of culture. The essence of the internal laws of the development of social consciousness.

Domestic culture throughout all the centuries of its formation is inextricably linked with the history of Russia. Is our cultural heritage constantly enriched by its own and world cultural experience.

Russian culture, stages of development and sociodynamics. National culture as a form of self-expression of the people. Three main approaches when considering the cultural-historical process. Two opposite tendencies - western and eastern. The people and the intelligentsia.

A few words about the philosophy of culture. P.Ya. Chaadaev: ideas of Eurocentrism. The concept of cultural-historical types N.Ya. Danilevsky. K.N. Leontiev. ON THE. Berdyaev is a philosopher of freedom and creativity. Yu.M. Lotman: semiotics and structuralism.

Contradictions of Russian culture. Forest as a natural factor in the formation of culture. Steppe as one of the elements of Russian nature. Russian scientists about the role of the natural factor.

The concept of a picture of the world. Mentality as a system of stereotypes of a speech group. Foreign concepts of the essence of mentality. Mentality as an irrational human subconscious. The mentality is like faith. Domestic research mentality.

The mentality of Russian culture is not only a national-Russian mentality, it is also an interethnic or supranational mentality, i.e. the mentality of Russian culture is "a set of cultures, coupled in the unity of civilization."

Mentality, mentality and mental characteristics of culture: a general theoretical approach. The concept of mentality and mentality: features of the definition. Mental characteristics of culture. The influence of Orthodoxy on the mental characteristics of Russian culture.

Culturological thought of P.Ya. Chaadaev. Views on the culture of N.Ya. Danilevsky, V.S. Solovyov and N.A. Berdyaev. Philosophers who have contributed to the development of cultural thought. Slavophilism and Westernism as the main spiritual trends.

Cultural archetype is the basic element of culture. Traditional installations of Russian culture. Formation, development, features of the formation of Russian culture. The development of the culture of Ancient Rus'. Icon paintings by Russian masters and Christianity, stone structures.

Mentality as a deep structure of culture. Features of the attitude of Russian citizens to their state. Factors influencing the development of the Russian mentality. Mental foundations as a statement famous writer. Mentality as a structure of civilization.

Christianity as the basis of the worldview, its emergence, the main idea. Acceptance and dissemination of the doctrine in Rus'. Orthodoxy is the cultural and historical choice of Russian society, the motives for making a decision. His influence on the formation of Russian culture.

Culturological ideas in Russia as a form national consciousness. The problem of antagonism between Russia and the West in the teachings of Chaadaev, Khomyakov. Slavophilism, Westernism, cultural theories of Danilevsky, Solovyov. "Russian idea" in the views of Berdyaev.

General concepts of the course. Pilgrimage. Heritage. Stages of formation of Russian culture. (Formation of Russian culture as a continuous synthesis)

Interaction of factors in the formation of the culture of Ancient Rus'. Architecture of Ancient Rus'. Art instead of culture. As for the objective aspect of Russian culture, it will most likely gravitate towards the ritualism of the Russian Orthodox Church.

The place of Russia in world history, the specifics of its own culture and history. The concept of "east-west" and the definition of the attitude of philosophers-historians to it. Consideration by scientists of the East-West-Russia problem in the dialogue of world cultures at the present stage.

Origins of Christianity in Rus'. Influence of Christianity on the culture of Ancient Rus'. Philosophy of Russian religious art. History of Russian art. For a long time, until the 19th century, Christianity would remain the dominant culture.

Characteristics of an ideational culture based on a religious worldview. The emergence of a sensual mentality, subordinated to life's pleasures and pleasures. Features of an idealistic culture focused on positive values.

culture Russian civilization, its formation and stages of development. Essential features of Russian national culture. Russian national character, features of the Russian ethnos and mentality: passivity and patience, conservatism and harmony.

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MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION

ACADEMIC COLLEGE

LAZAREVSKY BODY

DISCIPLINE: Intercultural communication

TOPIC: Russian national character

folk mentality character fairy tale

1. Russian cultural archetype. Russian mentality. Inertia of mentality: Russian folk tale as a paradigm of consciousness and cultural code of modernity. Russian national character. Antinomies of the Russian soul

1.1 Russian cultural archetype

The nature of Russia was greatly influenced by the nature of Russian culture. The harsh climate of the Russian plains, forests, rivers, steppes, endless expanses - all this formed the foundations of national culture (the worldview of the people, the nature of their settlement, connections with other lands, the type of economic activity, attitudes towards work, the organization of social life, folklore images, folk philosophy ).

Nature has accustomed the Russian man to excessive intense short-term work. Therefore, no nation could not work so hard. The struggle with nature required joint efforts from the Russian people. Therefore, they became stable concepts: to lean on the whole world and all hands. Nature called people. admiration is an actual attitude. The fatalism of the Russian man was combined with a spontaneously realistic attitude to life.

1.2 Russian mentality

F.I. Tyutchev said of Russia:

Russia cannot be understood with the mind,

Do not measure with a common yardstick.

She has a special become -

One can only believe in Russia.

S.N. Bulgakov wrote that the continentality of the climate (the temperature amplitude in Oymyakon reaches 104 ° C) is probably to blame for the fact that the Russian character is so contradictory, thirst absolute freedom and slave obedience, religiosity and atheism - these properties of the Russian mentality are incomprehensible to the Europeans, they create for Russia an aura of mystery, mystery, incomprehensibility. For us, Russia remains an unsolved mystery.

The "natural" calmness, good nature and generosity of Russians surprisingly coincided with the dogmas of Orthodox Christian morality. Humility in the Russian people and from the church. Christian morality, which for centuries held the entire Russian statehood, strongly influenced folk character. Orthodoxy brought up in the Great Russians spirituality, all-forgiving love, responsiveness, sacrifice, spiritual kindness. The unity of the Church and the state, the feeling of being not only a citizen of the country, but also a part of a huge cultural community, has nurtured in Russians an extraordinary patriotism, reaching the point of sacrificial heroism. A.I. Herzen wrote: "Every Russian is aware of himself as a part of the whole state, is aware of his kinship with the entire population."

The dependence of the mentality of the Russian people on natural factors.

Factors affecting mentality	Traits of national character
Geographical position, vastness of the territory.	breadth of soul liberty spiritual freedom depression Mismanagement Lack of initiative Laziness (Oblomovism)
(severity of climate, long winter, low temperatures)	melancholy slowness Underestimating your work Hospitality Patience Obedience Collectivism catholicity Sense of elbow inconsistency rampant
Landscape	contemplation reverie Observation Thoughtfulness Tracking nature (look both ways) Discussion of the path traveled

The problem of overcoming Russian spaces and distances has always been one of the most important for the Russian people. Even Nicholas I said: "Distances are the misfortune of Russia."

1.3 Inertia of mentality: Russian folk tale as a paradigm of consciousness and cultural code of modernity

THE TALE IS A LIE, YES IT HINTS ...

Tales in folk life currently serve for fun, pastime. The people do not treat them with such seriousness, which manifests itself in their relationship to the song. Such a difference in attitudes towards these types of oral creativity is expressed by the people themselves in the words: "a fairy tale is a fold, a song is a true story." With these words, the people draw a sharp line between both types of creativity: a fairy tale, in its opinion, is a product of fantasy, a song is a reflection of the past, what was actually experienced by the people.

Fairy tales very early turned into a source of fun for us. In "The Tale of the Rich and the Poor" (XII century) it is described how the ancient Russian rich man amuses himself for the coming dream: households and servants "stroke his feet ... they hum, they buzz (meaning fairy tales) to him ...". So, already in ancient times, what we know from later era serfdom of the XVIII-XIX centuries.

But fairy tales, contrary to popular belief, do not constitute a product of pure fantasy: they reflect the life and views of a very ancient origin, but subsequently forgotten by the people. So, in fairy tales there is a reflection of features that characterize rudeness ancient life: cannibalism (Baba Yaga), chopping the body into small pieces, taking out the heart and liver, gouging out the eyes, throwing out the elderly, newborns, the sick and the weak to starvation, executing the condemned by tying them to the tails of horses released into the field, burying alive in the ground, above-ground burial (on high pillars), oaths by the earth.

Namely, as a product of the creativity of very ancient, mainly pagan times, fairy tales, like other types of oral creativity, are already very early persecuted by the clergy. In the 11th century it is forbidden to "bait fairy tales, slander" (to tell funny things), tellers of fairy tales, "idle talk", "laughter talk" are condemned. Even in the 12th century it was forbidden to play fables, etc. In the 17th century, those who "tell unprecedented tales" are condemned. Despite these prohibitions, fairy tales in the mouths of the people have survived, of course, in a modified form, to this day. In fairy tales, the meaning of the relationship between people, their different worldview is hidden. Fairy tales describe life events with elements of the past. Read fairy tales, meditate on them, and they will help you find the way to naturally acquired freedom, love for yourself, for animals, for the earth, for children... K.P. Estes.

1.4 Russian national character

The national character is a set of the most significant defining features of an ethnos and a nation, by which representatives of one nation can be distinguished from another. A Chinese proverb says: "As the land and the river, such is the nature of man." Every nation has its own special character. Much has been said and written about the secrets of the Russian soul, about the Russian national character. And this is not accidental, because Russia, having a long history, experiencing a lot of suffering, changes, occupying a special geographical position, incorporating the features of both Western and Eastern civilizations, has the right to be the object of close attention and targeted study. Especially today, at the turn of the third millennium, when in connection with the profound changes in Russia, interest in it is growing more and more. The nature of the people and the fate of the country are closely interconnected, they influence each other along the entire historical path, therefore, an increased interest in the national character of the Russian people is noticeable. As the Russian proverb says: "Sow a character, reap a destiny."

The national character is reflected in both fiction, philosophy of journalism, art, and language. For language is a mirror of culture, it reflects not only the real world surrounding a person, not only the real conditions of his life, but also the public self-consciousness of the people, their mentality, national character, way of life, traditions, customs, morality, value system, worldview, vision of the world. Therefore, the language should be studied in inseparable unity with the world and culture of the people who speak this language. Proverbs and sayings are a reflection folk wisdom, they store the idea of the people about themselves and therefore the secrets of the Russian national character can be tried to comprehend through Russian proverbs and sayings.

Limiting the volume of the abstract, I will not list all the features of the Russian people, but will focus only on typical positive features.

Hard work, talent.

Russian people are gifted and hardworking. He has many talents and abilities in almost all areas of public life. He is characterized by observation, theoretical and practical mind, natural ingenuity, ingenuity, creativity. The Russian people, a great worker, builder and creator, have enriched the world with great cultural achievements. It is difficult to enumerate at least a small part of what has become the property of Russia itself.

Freedom.

Among the basic, deep properties of the Russian people is love of freedom. The history of Russia is the history of the struggle of the Russian people for their freedom and independence. For the Russian people, freedom is above all.

Willpower, courage and courage.

Possessing a freedom-loving character, the Russian people repeatedly defeated the invaders and achieved great success in peaceful construction. The proverbs reflect the features of Russian warriors: " Better death in battle than shame in the ranks", "Either a colonel or a dead man." These same traits appear in life peaceful people. "He who does not take risks does not drink champagne" - that the Russian people love to take risks. "Either pan or gone" - about the determination to do something, to take a risk, despite the possible failure, death. Proverbs are close in meaning: "Either the chest is in crosses, or the head is in the bushes", "Either in the stirrup with the foot, or in the stump with the head", "Either eat the fish, or run aground."

The proverb "to be afraid of wolves - do not go into the forest" says that there is nothing to get down to business if you are afraid of the upcoming difficulties. And the brave is always lucky: "Luck is the companion of the brave", "He who dared, he ate."

Patience and perseverance.

This is perhaps one of the most characteristic features Russian people, which has become literally legendary. Russians seem to have unlimited patience, an amazing ability to endure hardships, hardships and suffering. In Russian culture, patience and the ability to endure suffering is the ability to exist, the ability to respond to external circumstances, this is the basis of personality.

Hospitality, generosity and breadth of nature.

Russian hospitality is well known: "Though not rich, but glad to see guests." The best treat is always ready for the guest: "If there is anything in the oven, put swords on the table!", "Don't feel sorry for the guest, but pour it thicker."

Russian people meet a guest on the threshold of their house. The custom of presenting guests with bread and salt came from the depths of centuries and is still preserved in Russia. Bread and salt is at the same time a greeting, and an expression of cordiality, and a wish to the guest for good and prosperity: "Eat bread and salt, and good people listen." Without bread there is no life, there is no true Russian table.

Responsiveness.

A distinctive feature of the Russian people is its responsiveness, the ability to understand another person, a sensitive attitude towards someone else. state of mind, the ability to integrate with the culture of other peoples, to respect it. Amazing ethnic tolerance, as well as an exceptional ability to empathize, the ability to understand and accept other peoples, allowed the Russian nation to create an empire unprecedented in history.

Religiosity.

One of the deepest features of the Russian character is religiosity. The religious worldview played an important role in the formation of both the nation as a whole and the Russian personality in particular. This characteristic deep feature of the Russian national personality has been reflected since ancient times in folklore, in proverbs: "To live is to serve God", "God's hand is strong", "God's hand is sovereign", "No one can, so God will help", "With God you will go, you will reach good" - these proverbs say that God is almighty, and helps believers in everything.

2. National image of the world and "cosmo-psycho-logos" (G. Gachev). The system of values of Russian culture: history and modernity

2.1 National image of the world and "cosmo-psycho-logos" (G. Gachev)

The national image of the world, national integrity is defined through the Cosmo-Psycho-Logos, as a kind of unity of complementary national nature, mindset and thinking. Their correspondence is as follows: "The nature of each country is a text, full of meanings hidden in the Mother. People = the spouse of Nature (Nature + Homeland). In the course of work during History, he unravels the call and precept of Nature and creates Culture, which is their offspring family life. Nature and Culture are in dialogue: both in identity and in complementarity; Society and History are called upon to make up for what is not bestowed on the country by nature "(Gachev G. National Images of the World. Cosmo - Psycho - Logos. M., 1995 P.11).

2.2 The value system of Russian culture: history and modernity

Russian culture is certainly great European culture. It is an independent and original national culture, the custodian of national traditions, values, a reflection of the peculiarities of the national character. Russian culture in the process of its formation and development has experienced the influence of many cultures, absorbed some elements of these cultures, reworked and rethought them, they became part of our culture as its organic component.

Russian culture is neither the culture of the East nor the culture of the West. We can say that it is an independent type of culture.

The history of Russian culture, its values, role and place in world culture are the subject of reflection for many people who consider themselves part of this culture. The concept of "culture of Russia" includes the history of the formation and development of the culture of the Old Russian state, individual principalities, multinational state associations - the Moscow State, Russian Empire, Soviet Union, Russian Federation. Russian culture acts as the main backbone element of the culture of a multinational state.

Modern culturological knowledge developed as an awareness of the crisis of culture, the impossibility of harmony between man and nature. There is a refusal to search for rational grounds for this harmony and, accordingly, the destruction of the philosophical procedure of self-consciousness and reflection as a method of reconstruction cultural tradition. "Ruptures", "gaps" between nature and culture could not be eliminated on the basis of idealistic historicism. This fact can be regarded both as a failure in the construction of a certain cultural-philosophical theory, and as the collapse of a certain cultural project still associated with the Enlightenment.

3. Search for Russian national identity. "West" and "East" in the Russian mind. Russia in the Dialogue of Cultures

3.1 The search for Russian national identity

Almost all Slavs in almost the entire space called the "Slavic world" are engaged in the search for national identity today. Russians, Ukrainians, Serbs, Bulgarians, and other Slavic peoples declare their desire for this with all seriousness and responsibility.

At the same time, the Russians seem to have finally decided on the main course of search, undertaking to form their renewed identity on the basis of the Slavic idea and Orthodoxy. There is undoubtedly a logic in this, a perspective is visible. This is seen as a guarantee of the revival of both the national spirit and the Russian statehood.

3.2 "West" and "East" in the Russian mind. Russia in the Dialogue of Cultures

IN modern science East, West, Russia are perceived as the most important socio-cultural formations in the process historical development. Traditional time civilization in history is limited to 5-6 millennia, starting with the emergence of developed, technogenic societies in the valleys of large rivers (Sumer, Egypt, China, Indian civilization), which laid the socio-economic, spiritual and cultural foundation of the despot states of the Ancient East. These and similar medieval societies (Islamic civilization) are most often associated with the idea of the existence in world history of a special entity - the East, opposite to the West (another fundamental form of global socio-cultural experience). East and West are opposed in the form of the following oppositions: stability - instability, naturalness - artificiality, slavery - freedom, substantiality - personality, spirituality - materiality, sensuality - rationality, order - progress, stability - development. In these ideas coming from the philosophy of history, the fact that East and West are not original, and therefore not universal forms of civilizational and historical existence, was ignored. Hence the criticism of classical historical theories (especially Eurocentrism, the desire to put the West over the East) in the theories of local civilizations, which fundamentally reject the admissibility of using the very concepts of East and West in historical cognition.

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The main features of the Russian national character

All these moments formed a specific Russian national character, which cannot be unambiguously assessed.

Among positive qualities usually called kindness and its manifestation in relation to people - benevolence, cordiality, sincerity, responsiveness, cordiality, mercy, generosity, compassion and empathy. Simplicity, openness, honesty, tolerance are also noted. But this list does not include pride and self-confidence - qualities that reflect a person's attitude towards himself, which testifies to the attitude towards “others”, characteristic of Russians, about their collectivism.

Russian attitude to work very idiosyncratic. A Russian person is hardworking, hardworking and hardy, but much more often lazy, negligent, careless and irresponsible, he is characterized by spitting and slovenliness. The industriousness of Russians is manifested in the honest and responsible performance of their labor duties, but does not imply initiative, independence, or the desire to stand out from the team. Sloppiness and carelessness are associated with the vast expanses of the Russian land, the inexhaustibility of its wealth, which will be enough not only for us, but also for our descendants. And since we have a lot of everything, then nothing is a pity.

"Faith in a good king" - a mental feature of Russians, reflecting the long-standing attitude of a Russian person who did not want to deal with officials or landowners, but preferred to write petitions to the tsar ( Secretary General, president), sincerely believing that evil officials are deceiving the good king, but one has only to tell him the truth, as the weight will immediately become good. The excitement around the presidential elections that have taken place over the past 20 years proves that there is still a belief that if you choose a good president, then Russia will immediately become a prosperous state.

Fascination with political myths - another one characteristic Russian man, inextricably linked with the Russian idea, the idea of a special mission of Russia and the Russian people in history. The belief that the Russian people were destined to show the whole world the right path (regardless of what this path should be - true Orthodoxy, the communist or the Eurasian idea), was combined with the desire to make any sacrifices (up to their own death) in the name of achieving the set goal. In search of an idea, people easily rushed to extremes: they went to the people, made a world revolution, built communism, socialism "with human face”, restored the previously destroyed temples. Myths may change, but the morbid fascination with them remains. Therefore, credulity is called among the typical national qualities.

Calculation for "maybe" - very Russian trait. It permeates the national character, the life of a Russian person, manifests itself in politics, economics. "Perhaps" is expressed in the fact that inaction, passivity and lack of will (also named among the characteristics of the Russian character) are replaced by reckless behavior. And it will come to this at the very last moment: "Until the thunder breaks out, the peasant will not cross himself."

The reverse side of the Russian "maybe" is the breadth of the Russian soul. As noted by F.M. Dostoevsky, “the Russian soul is bruised by the breadth”, but behind its breadth, generated by the vast expanses of our country, there are hidden both daring, youthfulness, merchant scope, and the absence of a deep rational miscalculation of the everyday or political situation.

Values of Russian culture

The most important role in the history of our country and in the formation of Russian culture was played by the Russian peasant community, and the values of Russian culture are to a large extent the values of the Russian community.

Herself community, world as the basis and prerequisite for the existence of any individual is the oldest and most important value. For the sake of "peace" he must sacrifice everything, including his life. This is explained by the fact that Russia lived a significant part of its history in the conditions of a besieged military camp, when only the subordination of the interests of the individual to the interests of the community allowed the Russian people to survive as an independent ethnic group.

Team interests in Russian culture it is always above the interests of the individual, which is why personal plans, goals and interests are so easily suppressed. But in response, a Russian person counts on the support of the "peace" when he has to face everyday hardships (a kind of mutual responsibility). As a result, a Russian person without displeasure puts aside his personal affairs for the sake of some common cause from which he will not benefit, and this is his attraction. A Russian person is firmly convinced that one must first arrange the affairs of the social whole, more important than his own, and then this whole will begin to act in his favor at his own discretion. The Russian people are a collectivist that can only exist together with society. He suits him, worries about him, for which he, in turn, surrounds him with warmth, attention and support. To become a Russian person must become a conciliar personality.

Justice- another value of Russian culture, important for life in a team. Initially, it was understood as the social equality of people and was based on the economic equality (of men) in relation to the land. This value is instrumental, but in the Russian community it has become a goal. Members of the community had the right to their share of the land and all its wealth, which was owned by the "world", equal with everyone else. Such justice was the Truth for which the Russian people lived and aspired. In the famous dispute between truth-truth and truth-justice, it was justice that prevailed. For a Russian person, it is not so important how it was or is in reality; much more important than what should be. Nominal positions of eternal truths (for Russia, these truths were truth-justice) were evaluated by the thoughts and actions of people. Only they are important, otherwise no result, no benefit can justify them. If nothing comes of what was planned, it’s not scary, because the goal was good.

Lack of individual freedom It was determined by the fact that in the Russian community with its equal allotments, periodically carried out redistribution of the land, it was simply impossible for individualism to manifest itself in striped stripes. A person was not the owner of the land, did not have the right to sell it, was not free even in the timing of sowing, reaping, in the choice of what can be cultivated on the land. In such a situation, it was unrealistic to show individual skill. which was not valued at all in Rus'. It is no coincidence that Lefty was ready to be accepted in England, but he died in complete poverty in Russia.

The habit of emergency mass activity(strada) brought up the same lack of individual freedom. Here, hard work and a festive mood were strangely combined. Perhaps the festive atmosphere was a kind of compensatory means, which made it easier to transfer a heavy load and give up excellent freedom in economic activity.

Wealth could not become a value in a situation of domination of the idea of equality and justice. It is no coincidence that the proverb is so well known in Russia: “You cannot make stone chambers with righteous labor.” The desire to increase wealth was considered a sin. So, in the Russian northern village, merchants were respected, who artificially slowed down the trade turnover.

Labor itself was also not a value in Rus' (unlike, for example, in Protestant countries). Of course, labor is not rejected, its usefulness is recognized everywhere, but it is not considered a means that automatically ensures the fulfillment of a person’s earthly calling and the correct disposition of his soul. Therefore, in the system of Russian values, labor occupies a subordinate place: "Work is not a wolf, it will not run away into the forest."

Life, not focused on work, gave the Russian man the freedom of the spirit (partly illusory). It has always stimulated creativity in man. It could not be expressed in constant, painstaking work aimed at accumulating wealth, but easily transformed into eccentricity or work to the surprise of others (the invention of wings, a wooden bicycle, a perpetual motion machine, etc.), i.e. actions were taken that did not make sense for the economy. On the contrary, the economy often turned out to be subordinate to this undertaking.

The respect of the community could not be earned simply by becoming rich. But only a feat, a sacrifice in the name of "peace" could bring glory.

Patience and suffering in the name of "peace"(but not personal heroism) is another value of Russian culture, in other words, the goal of the accomplished feat could not be personal, it must always be outside the person. The Russian proverb is widely known: "God endured, and he commanded us." It is no coincidence that the first canonized Russian saints were princes Boris and Gleb; they accepted martyrdom, but did not resist their brother, Prince Svyatopolk, who wanted to kill them. Death for the Motherland, death "for his friends" brought immortal glory to the hero. It is no coincidence that in tsarist Russia on awards (medals) the words were minted: "Not to us, not to us, but to Your name."

Patience and suffering- the most important fundamental values for a Russian person, along with consistent abstinence, self-restraint, constant self-sacrifice in favor of another. Without it, there is no personality, no status, no respect of others. Hence comes the eternal desire for Russian people to suffer - this is the desire for self-actualization, the conquest of inner freedom, necessary to do good in the world, to win the freedom of the spirit. In general, the world exists and moves only through sacrifices, patience, self-restraint. This is the reason for the long-suffering characteristic of the Russian people. He can endure a lot (especially material difficulties), if he knows why it is necessary.

The values of Russian culture constantly indicate its striving for some higher, transcendental meaning. For a Russian person, there is nothing more exciting than the search for this meaning. For the sake of this, you can leave your home, family, become a hermit or holy fool (both of them were highly revered in Rus').

On the Day of Russian Culture as a whole, the Russian idea becomes such a meaning, the implementation of which the Russian person subordinates his entire way of life. Therefore, researchers talk about the features of religious fundamentalism inherent in the consciousness of a Russian person. The idea could change (Moscow is the third Rome, the imperial idea, communist, Eurasian, etc.), but its place in the structure of values remained unchanged. The crisis that Russia is experiencing today is largely due to the fact that the idea that united the Russian people has disappeared, it has become unclear in the name of what we should suffer and humiliate ourselves. The key to Russia's exit from the crisis is the acquisition of a new fundamental idea.

The listed values are contradictory. Therefore, a Russian could at the same time be a brave man on the battlefield and a coward in civil life, could be personally devoted to the sovereign and at the same time rob the royal treasury (like Prince Menshikov in the era of Peter the Great), leave his house and go to war in order to free the Balkan Slavs. High patriotism and mercy were manifested as sacrifice or beneficence (but it could well become a disservice). Obviously, this allowed all researchers to talk about the “mysterious Russian soul”, the breadth of the Russian character, that “ Russia cannot be understood with the mind».

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