In a broad sense, society is a part of the material world isolated from nature, but closely connected with it, consisting of people united by historically established forms of interaction. In a narrow sense, society is a collection of people who are aware that they have permanent common interests that can best be satisfied only by their own actions.

SOCIETY:

1. Historical stage in the development of mankind (primitive society, feudal society).
2. A circle of people united by a common goal, interests, origin (noble society, society of philatelists).
3. Country, state, region (French society, Soviet society).
4. Humanity as a whole.

The formation of society precedes the state organization of its life, that is, there was a time when society existed, but the state did not.

The main purpose of society is to ensure the survival of man as a species. Therefore, the main elements of society, considered as a system, are the spheres in which the joint activities of people are carried out, aimed at preserving and expanding the reproduction of their lives.

The economic sphere is the economic activity of society, when material goods are created.

The social sphere is the emergence and interaction of people with each other.

The political sphere is the area of ​​interaction between people about power and subordination.

The spiritual sphere is the area of ​​creation and development of spiritual goods.

Man is the highest stage in the development of living organisms on Earth, the subject of labor, the social form of life, communication and consciousness. Therefore, the concept of "man", which defines the bodily-spiritual social being, is wider than the concept of "personality".

The concept of personality expresses the social essence of man. A personality is a subject of activity that has a certain consciousness, self-consciousness, worldview, is influenced by social relations and at the same time comprehends its social functions, its place in the world as a subject of the historical process. There is no more individualized object in the world than a person: how many people, so many individuals. Each person has individual characteristics of memory, attention, thinking. A person becomes a personality through self-knowledge, which allows you to freely subordinate your "I" to the moral law.

Under the activity in science understand the relationship of man to the outside world and to himself. Social activity is the interaction of socially significant actions implemented by the subject (society, class, group, individual) in various spheres of life.

There are two significant points to be made here:

1. The result of human activity is the development of the whole society as a whole.
2. As a result of this activity, the formation and self-realization of the personality takes place.

The difference between human activity and the activity of other living beings:

• transformation of the natural and social environment,
• going beyond experience, goal-setting, expediency.

The structure of human activity is as follows:

1. Target -
2. Means to achieve the goal -
3. Actions aimed at achieving the goal -
4. Result.

Human needs:

• Biological (self-preservation, breathing),
• Social (communication, self-realization, public recognition),
• Ideal (in knowledge, in art).

Types of human activity: Practical:

• material and production,

Spiritual:

• cognitive activity,
• value-oriented
• prognostic.

A norm is a model, a rule of behavior, and social norms are for a person a measure and a rule of his behavior in society.

Human behavior is regulated through:

• permission - desirable behaviors,
• precepts are specified rules of conduct,
• Prohibitions are acts that are forbidden or should not be done.

Types of social norms:

• customs,
• traditions,
• moral standards,
• religious,
• political,
• legal.

Deviant (deviant) behavior. Social norms, rules generally accepted within a social community or group, patterns of behavior or actions in a certain situation. Norms represent the main regulator of human behavior in society and are necessary for the implementation of concerted collective actions.

The sphere of positive deviations approved by society or a group is talents and geniuses.

The sphere of negative deviations, condemned by society or a group, is alcoholism, drug addiction, prostitution, suicide, and criminal behavior.

Let's start with the position that society is a part of the world isolated from nature (in this case, nature means the totality of the natural conditions of human existence). What is this isolation? Unlike elemental natural forces, a person with consciousness and will is at the center of social development. Nature exists and develops according to its own laws independent of man and society. There is another circumstance: human society acts as a creator, a transformer, a creator of culture.

Society consists of a huge number of its constituent elements and subsystems, which are updated and are in changing relationships and interactions. Let's try to isolate some of these parts and trace the connections between them. Among the subsystems can be attributed primarily to the spheres of public life.

There are several areas of life:

• economic (relations in the process of material production),
• social (interaction of classes, social strata and groups),
• political (activities of state organizations, political parties),
• spiritual (morality, religion, art, philosophy, activities of scientific, religious, educational organizations and institutions).

Each sphere of public life is also a complex formation: its constituent elements give an idea of ​​society as a whole. It is no coincidence that some researchers consider society at the level of organizations operating in it (states, churches, education systems, etc.), others - through the prism of the interaction of social communities. A person enters society through a collective, being a member of several collectives (labor, trade union, dance, etc.). Society is presented as a collective of collectives. A person enters into larger communities of people. He belongs to a certain social group, class, nation.

The diverse connections that arise between social groups, classes, nations, as well as within them in the process of economic, social, political, cultural life and activity, are called social relations. It is customary to distinguish between the relations that develop in the sphere of material production and those that permeate the spiritual life of society. If the former provide society with material opportunities for existence and development, then the latter (ideological, political, legal, moral, etc.) are the result and condition for the interaction of people in the process of creating and disseminating spiritual and cultural values. At the same time, material and spiritual social relations are interconnected and ensure the development of society.

Public life is complex and multifaceted, therefore it is studied by many sciences, called public(history, philosophy, sociology, political science, jurisprudence, ethics, aesthetics). Each of them considers a certain area of ​​public life. Thus, jurisprudence explores the essence and history of the state and law. The subject of ethics is the norms of morality, aesthetics - the laws of art, artistic creativity of people. The most general knowledge about society as a whole is called upon to provide such sciences as philosophy and sociology.

Society has its own specifics in comparison with nature. “In all areas of nature ... a certain regularity dominates, independent of the existence of thinking humanity,” wrote the greatest physicist M. Planck. Therefore, natural science can concentrate on the study of these objective laws of development, independent of man. Society, on the other hand, is nothing more than a collection of people endowed with will and consciousness, carrying out actions and deeds under the influence of certain interests, motives, moods.

Approaches to the study of man are different. In some cases, it is considered as if "from outside". Then it is important to understand what a person is by comparing him with nature (cosmos), society, God, himself. At the same time, fundamental differences between a person and other living beings are revealed. Another approach - "from the inside" - involves the study of a person from the point of view of his biological structure, psyche, moral, spiritual, social life, etc. And in this case, the essential features of a person are also revealed.

The concept of "individual" was first used in his writings by the ancient Roman scientist and politician Cicero. So he translated from Greek the word "atom", which meant indivisible and referred to the smallest and indivisible, according to ancient philosophers, terms of the world around. The term "individual" characterizes a person as one of the people. This term also means how typical the signs of a certain community are for its various representatives (priest of Amon Anen, Tsar Ivan the Terrible, plowman Mikula Selyaninovich). Both meanings of the term "individual" are interconnected and describe a person from the point of view of his identity, features. This means that the features depend on society, on the conditions in which this or that representative of the human race was formed.

The term "individuality" makes it possible to characterize the differences of a person from other people, implying not only the appearance, but also the totality of socially significant qualities. Each person is individual, although the degree of this originality may be different. Multi-talented people of the Renaissance era were bright individuals. Remember the painter, sculptor, architect, scientist, engineer Leonardo da Vinci, painter, engraver, sculptor, architect Albrecht Dürer, statesman, historian, poet, military theorist Niccolò Machiavelli and others. They were distinguished by originality, originality, bright originality. All of them can be attributed to both individuals and personalities. But the word “personality”, which is close in meaning, is usually accompanied by the epithets “strong”, “energetic”. This emphasizes independence, the ability to show energy, not to lose one's face. The concept of "individuality" in biology means specific features inherent in a particular individual, organism due to a combination of hereditary and acquired properties.

In psychology, individuality is understood as a holistic description of a certain person through his temperament, character, interests, intellect, needs and abilities. Philosophy regards individuality as the unique originality of any phenomenon, including both natural and social. In this sense, not only people, but also historical epochs (for example, the era of classicism) can have individuality. If an individual is considered as a representative of the community, then individuality is seen as the originality of a person's manifestations, emphasizing the uniqueness, versatility and harmony, naturalness and ease of his activity. Thus, in a person, the typical and the unique are embodied in unity. The development of society is the result of human activity. In the process of activity, the formation and self-realization of the personality takes place. In everyday language, the word "activity" is used in the sense of the activity of someone or something. For example, they talk about volcanic activity, about the activity of human internal organs, etc. In a narrower sense, this word means the occupation of a person, his work.

Only a person has such a form of activity as an activity that is not limited to adaptation to the environment, but transforms it. For this, not only natural objects are used, but, above all, means created by man himself. Both animal behavior and human activity are consistent with the goal (i.e., expedient). For example, a predator hides in an ambush or sneaks up to the victim - his behavior is consistent with the goal: to get food. The bird flies away from the nest with a cry, distracting the attention of a person. Compare: a person builds a house, all his actions in this case are also expedient. However, for a predator, the goal is, as it were, set by its natural qualities and external conditions. At the heart of this behavior is a biological program of behavior, instincts. Human activity is characterized by historically developed (as a generalization of the experience of previous generations) programs. At the same time, a person himself determines his goal (carries out goal-setting). He is able to go beyond the program, i.e. existing experience, to define new programs (goals and ways to achieve them). Goal-setting is inherent only in human activity. In the structure of activity it is necessary, first of all, to distinguish subject and an object activities. The subject is the one who carries out the activity, the object is what it is aimed at. For example, a farmer (subject of activity) affects the land and crops grown on it (object of activity). The goal is a conscious image of the anticipated result, the achievement of which is aimed at the activity.

There are various classifications of activities. First of all, we note the division of activity into spiritual and practical. Practical activity is aimed at the transformation of real objects of nature and society. It includes material production activity (transformation of nature) and social transformation activity (transformation of society). Spiritual activity is associated with a change in people's consciousness. It includes: cognitive activity (reflection of reality in artistic and scientific form, in myths and religious teachings); value-oriented activity (determining the positive or negative attitude of people to the phenomena of the surrounding world, the formation of their worldview); prognostic activity (planning or foreseeing possible changes in reality). All these activities are interconnected. Other classifications distinguish labor, higher nervous, creative, consumer, leisure, educational, recreational activities (rest, restoration of human strength expended in the labor process). As in the previous classification, the allocation of these species is conditional.

What is creativity? This word is used to designate an activity that generates something qualitatively new, which has never existed before. It can be a new goal, a new result or new means, new ways to achieve them. Creativity is most clearly manifested in the activities of scientists, inventors, writers, and artists. Sometimes they say that these are people of creative professions. In fact, not all people professionally engaged in science make discoveries. At the same time, many other activities include elements of creativity. From this point of view, all human activity is creative, transforming the natural world and social reality in accordance with their goals and needs. Creativity lies not in the activity where each action is completely regulated by rules, but in the one whose preliminary regulation contains a certain degree of uncertainty. Creativity is an activity that creates new information and involves self-organization. The need to create new rules, non-standard techniques arises when we encounter new situations that differ from similar situations in the past.

Labor is a type of human activity that is aimed at achieving a practically useful result. It is carried out under the influence of necessity and, ultimately, has the goal of transforming the objects of the surrounding world, turning them into products to satisfy the many and varied needs of people. At the same time, labor transforms the person himself, improves him as a subject of labor activity and as a person.

The word "norm" is of Latin origin and means literally: the guiding principle, the rule, the pattern. Norms are developed by society, social groups that are part of it. With the help of norms, requirements are imposed on people, which their behavior must satisfy. Social norms guide behavior, allow it to be controlled, regulated and evaluated. They guide a person in questions: what should be done? What can be done? What can not be done? How should you behave? How should you not behave? What is acceptable in human activities? What is undesirable? With the help of norms, the functioning of people, groups, the whole society acquires an orderly character. In these norms, people see standards, models, standards of proper behavior. Perceiving them and following them, a person is included in the system of social relations, gets the opportunity to interact normally with other people, with various organizations, with society as a whole. The norms existing in society can be represented in a number of their varieties.

Customs and traditions, in which habitual patterns of behavior are fixed (for example, wedding or funeral rites, household holidays). They become an organic part of people's way of life and are supported by the power of public authority.

Legal regulations. They are enshrined in laws issued by the state, clearly describing the boundaries of behavior and punishment for breaking the law. Compliance with legal norms is ensured by the power of the state.

Moral standards. In contrast to law, morality mainly bears an evaluative load (good - bad, noble - vile, fair - unfair). Compliance with moral rules is ensured by the authority of the collective consciousness, their violation meets public condemnation.

Aesthetic standards reinforce ideas about the beautiful and the ugly not only in artistic creativity, but also in people's behavior, in production and in everyday life.

Political norms regulate political activity, the relationship between the individual and the government, between social groups, states. They are reflected in laws, international treaties, political principles, moral norms.

Religious norms. In terms of content, many of them act as norms of morality, coincide with the norms of law, and reinforce traditions and customs. Compliance with religious norms is supported by the moral consciousness of believers and religious belief in the inevitability of punishment for sins - deviation from these norms.

When answering, pay attention to the fact that this topic is related to the history of mankind, because society is the result of the development of mankind.

Imagine yourself in the place of a researcher when you answer tasks about a person, an individual, a person.

You have known examples of social norms and what deviant behavior of a person or group of people leads to since childhood.

Try to speak your mind.

To complete tasks on Topic 1, you need to be able to:

1. LIST:
The most important institutions of society, the sciences that study society, the sciences that study man.

2. DEFINE CONCEPTS:
Society, human existence, creativity, human activity, lifestyle.

3. COMPARE:
Society and nature, the role of play, communication, work in human life.

4. EXPLAIN:
Correlation of spheres of social life, variety of ways and forms of social development, relationship of spiritual and bodily, biological and social principles in man.

Recommended literature:

• Bogolyubov L.N. MAN AND SOCIETY.

1. General concept of a person

One ancient sage said: for a person there is no more interesting object than the person himself. D. Diderot considered man to be the highest value, the only creator of all the achievements of culture on earth, the rational center of the universe, the point from which everything should come and to which everything should return.

What is a person? At first glance, this question seems ridiculously simple: indeed. who does not know what a person is. But that's the whole point, that what is closest to us. the most familiar, turns out to be the most difficult as soon as we try to look into the depths of its essence. And here it turns out that the mystery of this phenomenon becomes the greater, the more we try to penetrate into it. However, the bottomlessness of this problem does not scare away, but attracts like a magnet.

Whatever sciences are engaged in the study of man, their methods are always aimed at "dissecting" him. Philosophy, on the other hand, has always strived to comprehend its integrity, knowing full well that a simple sum of knowledge of individual spiders about a person will not give the desired image, and therefore it has always tried to develop its own means of knowing the essence of a person and using them to reveal his place and significance in the world, his attitude to the world, its ability to “make” itself, that is, to become the creator of its own destiny; The philosophical program can be briefly and concisely repeated after Socrates: “Know thyself”, this is the root and core of all other philosophical problems.

The history of philosophy is full of various conceptions of the essence of man. In ancient philosophical thought, it was considered mainly as a part of the cosmos, as a kind of microcosm, and in its human manifestations it was subordinate to a higher principle - fate. In the system of the Christian worldview, a person began to be perceived as a being in which two hypostases are initially inextricably and contradictoryly connected: the spirit and the body. qualitatively opposed to each other as sublime and base. Therefore, Augustine, for example, represented the soul as independent of the body and identified it with man, while Thomas Aquinas considered man as a unity of body and soul, as an intermediate being between animals and angels. Human flesh, from the point of view of Christianity, is an arena of base passions and desires, a product of the devil. Hence the constant desire of man for liberation from the devil's fetters, the desire to comprehend the divine light of truth. This circumstance determines the specificity of the human relationship to the world: there is clearly a desire not only to know one's own essence, but to join the highest essence - God, and thereby gain salvation on the day of judgment. The thought of the finiteness of human existence is alien to this consciousness: belief in the immortality of the soul often brightened up the harsh earthly existence.

The philosophy of modern times, being predominantly idealistic, saw in man (following Christianity) primarily his spiritual essence. We still draw from the best creations of this period diamond placers of the finest observations on the inner life of the human spirit, on the meaning and form of the operations of the human mind, on the secret, hidden in the depths of the personal springs of the human psyche and activity. Natural science, having freed itself from the ideological dictates of Christianity, was able to create unsurpassed examples of naturalistic studies of human nature. But an even greater merit of this time was the unconditional recognition of the autonomy of the human mind in the matter of knowing its own essence.

Idealistic philosophy of the 19th - early 20th centuries. hypertrophied the spiritual principle in a person, reducing in some cases his essence to a rational principle, in others, on the contrary, to an irrational one. Although the understanding of the real essence of a person has often already been seen in various theories, it was more or less adequately formulated by certain philosophers, for example, Hegel, who considered the individual in the context of the socio-historical whole as a product of active interaction in which the objectification of human essence and the entire objective world around man is nothing but the result of this objectification, yet there has not yet been a holistic doctrine of man. This process as a whole resembled the state of a volcano, ready to erupt, but still slow, waiting for the last, decisive shocks of internal energy. Beginning with Marxism, a person becomes the center of philosophical knowledge, from which threads come that connect him through society with the entire vast universe. The basic principles of the dialectical-materialistic concept of man were laid, but the construction of a building of a whole philosophy of man that is harmonious in all respects is, in principle, an unfinished process in human self-knowledge, because the manifestations of human essence are extremely diverse - this is mind, and will, and character, and emotions, work and communication. . . A person thinks, rejoices, suffers, loves and hates, constantly strives for something, achieves what he wants and, not being satisfied with it, rushes to new goals and ideals.

The determining condition for the formation of man is labor, the emergence of which marked the transformation of an animal ancestor into a man. In labor, a person constantly changes the conditions of his existence, transforming them in accordance with his constantly developing needs, creates a world of material and spiritual culture, which is created by a person to the same extent that a person himself is shaped by culture. Labor is impossible in a single manifestation and from the very beginning acts as a collective, social one. The development of labor activity globally changed the natural essence of the human ancestor. Socially, labor entailed the formation of new, social qualities of a person, such as: language, thinking, communication, beliefs, value orientations, worldview, etc. Psychologically, it resulted in the transformation of instincts in two ways: in terms of their suppression , inhibition (submission to the control of the mind) and in terms of their transformation into a new qualitative state of purely human cognitive activity - intuition.

All this meant the emergence of a new biological species Homosapiens, which from the very beginning acted in two interrelated guises - as a rational person and as a public person. (If you think deeply, it is, in essence, one and the same thing.) Emphasizing the universality of the social principle in man, K. Marx wrote: “. . . the essence of man is not an abstract inherent in a single individual, in its reality it is the totality of all social relations. Such an understanding of man was already prepared in German classical philosophy. J. G. Fichte believed, for example, that the concept of man does not refer to a single person, because such a person cannot be conceived, but only to the genus. L. Feuerbach, who created the materialistic concept of philosophical anthropology, which served as the starting point for Marx's reasoning about man, his essence, also wrote that an isolated person does not exist. The concept of man necessarily presupposes another person, or, more precisely, other people, and only in this respect is a person a person in the full sense of the word.

Everything that a person possesses, how he differs from animals, is the result of his life in society. And this applies not only to the experience that the individual acquires during his life. A child is born already with all the anatomical and physiological wealth accumulated by mankind over the past millennia. At the same time, it is characteristic that a child who has not absorbed the culture of society turns out to be the most unadapted to life of all living beings. Outside of society, one cannot become a person. There are cases when, due to unfortunate circumstances, very young children fell into the hands of animals. And what? They did not master either an upright gait or articulate speech, and the sounds they uttered imitated the sounds of those animals among which they lived. Their thinking turned out to be so primitive that one can speak of it only with a certain degree of conventionality. This is a vivid example of the fact that a person in the proper sense of the word is, as it were, a constantly acting receiver and transmitter of social information, understood in the broadest sense of the word as a way of activity. “The individual,” wrote K. Marx, “is a social being. Therefore, any manifestation of his life - even if it does not appear in the immediate form of a collective, performed jointly with others, manifestation of life. - is a manifestation and affirmation of social life "". The essence of a person is not abstract, as one might think, but concrete-historical, that is, its content, remaining in principle the same social, changes depending on the specific content of a particular era, formation , socio-cultural and cultural context, etc. However, at the first stage of considering a personality, its individual moments must fade into the background, but the main issue remains to clarify its universal properties, with the help of which it would be possible to define the concept of a human personality as such The starting point of such an understanding is the interpretation of a person as a subject and product of labor activity, on the basis of which social relations are formed and developed.

Without pretending to the status of a definition, let us briefly summarize its (human) essential features. Then we can say that a person is a rational being, a subject of labor, social relations and communication. At the same time, the emphasis in a person on his social nature does not have in Marxism that simplified meaning that it is only the social environment that forms the human personality. The social here is understood as an alternative to the idealistic-subjectivist approach to a person, which absolutizes his individual psychological characteristics. Such a concept of sociality, being, on the one hand, an alternative to individualistic interpretations, on the other hand, does not deny the biological component in the human personality, which also has a universal character.

Many people speak and write about a person: writers, scientists of various specialties, religious figures, philosophers ... Writers-artists depict a person exclusively from the subjective side. Scientists study it as an object. They are objectivists. Religious figures speak and write about man only in connection with their belief in the supernatural; for them, a person is an actor-subject insofar as he embodies, realizes the otherworldly, superhuman principle. These are all one-sided points of view. Only a philosopher is capable of an all-encompassing view of man. For him, a person is both a subject and an object, both one and not one, both "I", and "we", and the individual, and the human race. Such a view of a person is due to the specifics of the philosopher as a universal thinker.

Of course, philosophers can specialize and be limited in their preferences. Nevertheless, in comparison with other "human scientists", they are more focused on universalism in their view of man. At least, it is among them that there are thinkers who aspire to this universalism.

Man is a subject, in the unity of two meanings: separative and collective. In a divisive sense, a person is an individual, a person, a living being. In the collective sense, man is humanity, the human race, human society.

There is a certain distance between this and the other "man", which in the practice of word usage is designated as the opposite "man-society" (or: "personality-society", "individual-genus", "I - we", etc.). The word "man" is most often used in a divisive sense. In the collective sense, the word "society" is usually used.

Man-society is a dual subject in which man plays a decisive role. Man is the primary subject, society is secondary. Man "shines" with his own light, society with its reflected light. On the other hand, these two subjects, like two Magdeburg hemispheres, are inseparable. Man for himself is a subject in all respects. Society is not a subject for itself, much less a subject in all respects. For a person, society is partly an objective reality, partly a part of himself. In relation to nature, society is a subject; it acts, transforms nature, but in relation to man it is both objective and the essence of something dependent, which, as I have already said, is a part of man. For example, science, a part of society, cannot exist without individual scientists. The latter make science science!

The greatest reality is not in an individual person and not in society, but in something in between the one and the other: in man-society or in society-man. A man-society is a man living in a society; society-man is a society that realizes itself in an individual person, lives thanks to a person.

So, a person is essentially an individual, an individuality, a personality and at the same time a representative of the genus Homo sapiens, a member of society. On the one hand, he wants to be like everyone else, and, on the other hand, not to be like others, to stand out in some way. This is the eternal contradiction of life. A person is neither a collectivist nor an individualist, but both together. Hence all the problems...

1.1. Natural and social in man. (Man as a result of biological and sociocultural evolution.)

1.2. Worldview, its types and forms

1.3. Types of knowledge

1.4. The concept of truth, its criteria

1.5. Thinking and activity

1.6. Needs and Interests

1.7. Freedom and Necessity in Human Action

1.8. The systemic structure of society: elements and subsystems

1.9. Basic institutions of society

1.10. The concept of culture. Forms and varieties of culture

1.11. The science. The main features of scientific thinking. Natural and social sciences

1.12. Education, its importance for the individual and society

1.13. Religion

1.14. Art

1.15. Morality

1.16. The concept of social progress

1.17. Multivariance of social development (types of societies)

1.18. Threats of the 21st century (global problems)

1.1. Natural and social in man.

( Man as a result of biological and sociocultural evolution)

Anthropogenesis - the process of origin and formation of the physical type of a person.

Anthroposociogenesis - the process of formation of the social essence of man.

Human - biosocio-spiritual being , the highest stage of development of organisms on Earth.

In man, two principles, two natures are combined: biological and socio-spiritual. The biological, natural component is manifested in the structure and characteristics of the human body, innate (genetic) inclinations, and abilities. However, one can become a full-fledged person only in society, interacting with other people and social institutions. Consciousness, thinking, skills and knowledge are formed only in society.

Biological differences between humans and animals:

upright position, upright posture;

developed articulatory apparatus (speech organs);

lack of dense hairline;

a large volume of the brain (in relation to the body);

developed hand, capable of fine motor skills.

Socio-spiritual differences between humans and animals:

thinking and articulate speech;

conscious creative activity;

creating a culture;

the creation of tools;

spiritual life.

Individual - a person as a representative of society and the human race (first of all, the biological component).

Individuality - specific, unique, inimitable properties and qualities inherent only to this person (both innate and acquired in society).

Personality - the highest stage of human development, at which he acts as a subject of conscious activity and as a carrier of socially significant properties and qualities.

Socially significant personality traits include:

active life position;

own opinion and the ability to defend it;

developed communication skills;

a responsibility;

availability of education, etc.

Personality structure:

social status - the position of a person in the social hierarchy;

social role - a pattern of behavior expected by society from a person with a certain status;

orientation - the certainty of human behavior by higher values, attitudes, the meaning of life, worldview.

A person is not a person from the moment of birth, but becomes one in the process of socialization.

The most important social characteristic of a person is the presence of consciousness in him.

There are several basic understandings of the term consciousness:

the totality of all human knowledge;

focus on a specific object;

self-consciousness, self-report - the mind's observation of its own activities;

a collection of individual and collective ideas.

Since ideas characteristic of the whole society play an important role in individual consciousness, they speak of social consciousness.

public consciousness - consciousness inherent in large groups of people, having a number of similar ideas, principles, attitudes, habits, customs, traditions for most of these people.

Public consciousness is formed, firstly, due to the convergence of interests and activities of large groups of people; secondly, due to the wide dissemination of ideas that are present in the public mind through education, the media, and the activities of parties.

Public consciousness is formed under the influence of social activity and largely corresponds to it. However, in some cases, the development of social consciousness may lag behind the development of social life (remnants of consciousness); and in other cases - to get ahead (advanced consciousness).

Forms of social consciousness are passed down from generation to generation and actively influence the life of society.

The structure of public consciousness:

philosophy;

political consciousness;

legal consciousness;

• aesthetic consciousness;

Correlation between individual and social consciousness .

There are no rigid boundaries between individual and public consciousness, they constantly interact.

Individual consciousness, on the one hand, is formed under the influence of social consciousness, and on the other hand, it selects the content of social consciousness that is most acceptable to itself.

Social consciousness, on the one hand, exists through individual consciousness, and on the other hand, it adopts only individual elements, the achievements of individual consciousness.

Particularly distinguish mass consciousness - a set of ideas, moods, ideas that reflect certain aspects of social life. Public opinion is a state of mass consciousness, reflecting the attitude towards certain social facts.

In addition to consciousness, there is a layer of phenomena and processes that are not realized by a person, but affect his behavior. In social science, this is called the unconscious (in psychology, the subconscious).

The manifestation of the sphere of the unconscious include:

dreams,

fantasy,

creative insight,

• reservations,

  affects,

  forgetting, etc.

Differences between the unconscious and consciousness:

merging the subject with the object;

lack of spatial and temporal landmarks;

lack of a cause-and-effect relationship mechanism.

self-awareness - a person's definition of himself as a person capable of making independent decisions and being responsible for them.

self-knowledge - a person's comprehension of his individuality in all its diversity (also the study of society itself).

Reflection - reflections of a person about what is happening in his mind.

Self-realization - the most complete identification and implementation by the individual of his goals and ideals, the desire for creative realization.

Self-awareness and self-realization are the basis of social behavior.

social behavior - purposeful activity in relation to other people.

social behavior becomes possible under the condition of successful socialization of the individual.

Socialization - a lifelong process of human interaction with society and its institutions, as a result of which he assimilates social norms, masters social roles, and acquires the skills of joint activity.

Socialization of the individual takes place in two stages:

1. Primary socialization - unconscious by the person himself and uncritically perceived impact of society, its norms and institutions, leading to the primary assimilation of the norms and skills of social interaction. Primary socialization ends with the formation of personality.

2. Secondary socialization - critical and selective mastering of new norms and patterns of behavior by the individual within the framework of social institutions.

Socialization in society occurs with the help of socialization institutions.

Institutes of socialization - social institutions responsible for the socialization of the individual in society. As such, they distinguish:

Socialization agents - people who carry out socialization within certain institutions (father, commander (chief), journalist).

Philosophy: main problems, concepts, terms. Textbook Volkov Vyacheslav Viktorovich

MAN AND SOCIETY

MAN AND SOCIETY

A person in the system of social relations:

The concept of objective conditions means a set of circumstances that do not depend on the consciousness and will of the subject and determine the real possibilities, goals, means and results of people's activities. This concept answers the question what determines the activities of people. The objective conditions of social life are always closely interconnected with their opposite - subjective conditions.

Subjective factor- this is a more or less conscious activity of society (subject), aimed at achieving certain goals.

The conscious activity of people is carried out in various forms, which are not always associated with an understanding of the laws of development of society. The fact that people act as conscious beings in social life does not at all mean that all their activity is conscious. The category "subjective factor" serves to reveal the mechanism of people's influence on the objective conditions of social life, to show the significance of practice in changing social activity. This concept answers the question: who acts, what social force carries out social transformations.

The concepts under consideration must be used specifically. If we take society as a whole, then the subjective factor will be the activity of people with their consciousness, will, and the objective factor will be the material conditions of their life. In this case, public consciousness is included in the subjective factor. But in relation to an individual, taken as a subjective factor, social consciousness, together with social being, the political system of society, must enter into objective conditions.

Objective conditions are not limited to material factors. It is just as unjustified to limit the subjective factor to consciousness: one should always proceed from the activity of real subjects, and not only from their consciousness.

Thus, objective and subjective factors are necessary aspects of people's activities that are in close relationship. Objective conditions determine the probable direction and results of the activity of the subjective factor. He usually realizes the urgent needs of the objective development of society.

The Problem of Alienation

Objective circumstances create a problem human alienation, that is, its removal from the foundations of life: property, nature, creativity, other people. This connection can be established by analyzing human activity and communication.

So, communication can be of two types: a) direct, subject - subjective communication of individuals (S 1 .......... S 2) and b) alienated indirect (violence, state, commodity-money relations) communication ( S 1 - reference link? S 2).

Structural components of activity (needs-motive? interest? assessment? goal-setting? choice of means? action) can be parts of either alienated activity or non-alienated one. Thus, consistent humanism can be realized only with the elimination of alienation, which means: the elimination of all mediating social links between subjects in their communication and the realization by each subject of his essence in all links of activity.

Violence and non-violence

Violence is a method of forcing someone, including the threat or use of force, violation of security, with the aim of gaining, dominating, gaining, obtaining privileges. Violence as a social phenomenon, as a type of social action, is always associated with force, its application.

social strength - these are the possibilities of the state, the public group to use real resources to influence the behavior of other countries, communities of people in the desired direction. Force can be used as an argument for people's activities, or it may not be in demand.

Violence is a historical phenomenon, it arose at a certain stage in the development of society.

Reasons for violence:

Firstly, the unfair distribution of property, income, life's blessings, power between people, social communities, countries.

Secondly, the antagonistic social structure associated with this, consisting of groups, layers, political forces with opposite goals and interests.

Thirdly, the presence of state political doctrines, teachings, ideologies that substantiate the need for violence, including armed.

Social violence always has a political focus. This is his essence. It does not exist outside of politics, outside of social relations. Therefore, the sphere of political violence is primarily political relations, political struggle.

Depending on the attitude towards social progress, social violence is divided into:

Progressive, rational;

Regressive, irrational.

Depending on the political system and regime, violence is democratic, authoritarian and totalitarian.

Totalitarianism is a social order based on a one-party system and a comprehensive penetration of the state into ideology, economy, culture, public and private life.

Armed violence- this is an extreme way of coercion, a type of violent action, where weapons and the organization of people using it act as a means of influence.

Violence has always been opposed by philosophy non-violence. The most important role in the formation of society was played by the commandment “Thou shalt not kill!”

Man and the historical process, personality and masses:

historical process- this is the movement of society in time, its development in all spheres of life. The history of society includes a set of specific and diverse actions and deeds of people, large and small social groups, of all mankind.

Ideas about the "end of history" (F. Fukuyama) are meaningless and harmful.

Subject of history- this is a person or social group acting consciously, independently and responsibly for its activities.

From point of view Christian philosophy the true subject of history is God. The people becomes the subject of history only if they have realized and felt the love, wisdom and will of God, believed in him, lives and acts according to his laws.

In views subjective idealists the subject of history are outstanding personalities, the “creative minority”, heroes who challenge the “crowd”, captivate it and lead it. For example, the historical relativist J. Ortega y Gasset (1883–1955) believed that the division of society into a "chosen minority" and "the masses" was the engine of history.

AT dialectical materialism neither the role of the spiritual principle in society, nor the role of prominent personalities (that is, people who influenced the course of history) is denied, but it is indicated that the activity historical figure depends on objective circumstances, that set opportunities and directions for action. Any attempt to ignore them led these individuals to collapse; they were removed from the historical arena.

Thus, a person cannot change the laws of the development of society, but can change the picture of history. And here we must say that the dialectic " objective" and "subjective» in history lies in the fact that the first factor is not unambiguous, it is multivariate and only people make a choice from a variety of alternatives.

The true creator of history is people is a social entity that embodies unity the masses and prominent personalities. What provides it unity? A common historical destiny, a common faith that reflects deep needs, the historical memory of the people, a common historical perspective. Therefore, G. Hegel is right: "Every nation has the state that it deserves."

In Marxist literature, the term "people" refers to the sections of the population involved in solving the problems of social progress.

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