Man and culture. Culture and personality formation. Personality and culture. Cultural and life scenarios of the individual
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Culture and personality
Introduction
An individual (from Latin individuum - indivisible) is a single representative of the human race, a single person, regardless of his real anthropological and social characteristics.
Individuality is a peculiar combination of natural and social in a person.
Enculturation is the process of mastering by a person - a member of a particular society - the main features and content of the culture of his society, mentality, cultural patterns and stereotypes in behavior and thinking.
Personality - a human individual in the aspect of his social qualities, formed in the process of historically specific activities and social relations.
Socialization (lat. sosialis - public) - the process of assimilation and active reproduction by an individual of social experience, a system of social ties and relationships in his own experience; it is an indispensable part of socio-cultural life and a universal factor in the formation and development of the individual as a subject of society and culture. In the process and as a result of socialization, a person acquires the qualities, values, beliefs, socially approved forms of behavior necessary for him to live normally in society, to properly interact with his sociocultural environment.
1. The problem of personality
One of the central problems of cultural studies is the problem of personality.
Traditionally, a person is understood as “a human individual in the aspect of his social qualities that are formed in the process of historically specific types of activity and social relations, it is a dynamic, relatively stable integral system of intellectual, socio-cultural and moral-volitional qualities of a person, expressed in the individual characteristics of his consciousness and activities".
In its original meaning, the word "personality" meant a mask, a role played by an actor in the Greek theater. In Russia, the word "mask" was used. In many languages there is an expression "to lose face", which means the loss of one's place and status in a certain hierarchy. In both Eastern and Western thinking, the preservation of one's "face", i.e. personality is a necessary component of human dignity, without which our civilization would lose the right to be called human. At the end of the 20th century, this became a real problem for hundreds of millions of people, due to the severity of social conflicts and global problems of mankind, which can wipe a person off the face of the earth.
The concept of personality should be distinguished from the concepts of "individual" (a single representative of the human race) and "individuality" (a set of features that distinguish this individual from all others).
A person can be considered a person when he is able to independently make decisions and bear responsibility for them to society. It is obvious that the term “personality” cannot be applied to a newborn child, although all people are born as individuals and as individualities. The latter is understood as the fact that in each newborn child, his entire prehistory is imprinted in a unique and inimitable way.
So, the personality is a single whole, the individual features of which are intricately intertwined. Moreover, the same trait can acquire a different meaning in the context of others and be expressed differently in different individuals.
Some scientists doubt that a stable set of qualities is constantly inherent in personality. Studies show that only a few of the people do not change their psychological portrait, keep it throughout their lives. But most people still tend to change at different age stages.
2. Culture and personality
The first serious scientific studies of the relationship between personality and culture began in the 1930s. In the twentieth century, several different approaches have been put forward to reflect the specifics of the interaction of culture and personality, and a number of methods have been developed to study the nature of these relationships. The earliest attempts to make these relationships the subject of scientific study were made by ethnographers who considered human psychology from the point of view of the interests of their scientific discipline. Ethnographers and psychologists, carried away by this issue, created a scientific school, which they called “culture and personality”.
One of the founders of the school, the American ethnopsychologist M. Mead, and her colleagues began to study the customs, rituals and beliefs of people belonging to different cultures in order to identify the features of the structure of their personality. Recognizing the role of innate biological factors in the formation of personality, the researchers came to the conclusion that culture still has a decisive influence on it. Personality is formed under the influence of forces operating in a characteristic cultural environment, and is the result of learning and mastering the key psychological mechanisms that function in culture through the participation of the individual in conditions typical for a particular culture. Scientists of this direction suggested that each culture is characterized by a dominant type of personality - the basic personality.
According to R. Linton, the basic personality is a special type of human integration into the cultural environment. This type includes the features of the socialization of members of a given culture and their individual and personal characteristics.
This is a system of the main life guidelines, aspirations and tendencies given by nature, around which entire hierarchies of various motivations are created during life.
According to the definition of A. Kardiner, the basic personality is a technique of reflection, a security system (i.e. a lifestyle through which a person receives protection, respect, support, approval), feelings that motivate consistency (i.e. a sense of shame or guilt) and relation to the supernatural. The basic structure of the personality, passed down from generation to generation through education, to some extent determines the fate of the people. For example, the peace-loving nature of the Zuni tribe, according to Kardiner, is due to a strong sense of shame fixed in the structure of native society. This feeling is the result of a tough family upbringing: children are entirely dependent on the mood of their parents, they are punished for the slightest offense, etc. As they grow older, the fear of punishment transforms into a fear of not succeeding in society, which is accompanied by a sense of shame for their actions that are not approved by society. Linton attributed the aggressiveness and militancy of the natives from the Tanala tribe to the repressive nature of the culture. The leader and the tribal elite suppressed any manifestation of independence, severely persecuting those who violated the established norms and rules of behavior.
Interestingly, a change in social organization inevitably leads to a change in the basic type of personality. This happens when new labor technologies are introduced, contacts with neighboring tribes expand, intertribal marriages take place, and so on.
Later, the concept of a basic personality was supplemented with the concept of a modal personality - the most common type of personality found in culture, identified empirically.
Observational data, biographical information, and the results of psychological tests helped scientists to identify a modal personality in a particular people. Projective tests were especially popular, the main essence of which was as follows: interpreting vague images, a person involuntarily reveals his inner world. For example, the Rorschach test (interpretation of bizarre inkblots), the incomplete sentence test, and the thematic apperception test (TAT).
E. Wallas, using this test, conducted one of the earliest studies of the modal personality in the community American Indians tuscarora. Wallas worked with 70 adults. He identified the following characteristic features of the Indians: unconscious dependence on others; fear of being rejected by fellow tribesmen; compensatory desire to become hyper-independent, aggressive, self-sufficient; inability to realistically assess the environment, susceptibility to stereotypes. The data obtained by Wallas did not lend itself to an unambiguous explanation. The test, not free from the influence of the culture in which it appeared, could only be reliable for Europeans and Americans.
In the second half of the 20th century, a cross-cultural approach dominates in defining personality. Within the framework of this approach, personality acts as an independent and not culturally determined phenomenon and, accordingly, as a dependent variable in experimental cultural studies. The independent variables in this case will be two (or more) different cultures that are compared with each other in terms of parameters corresponding to the studied personality traits or dimensions.
Unlike the ethnographic approach, the cross-cultural approach interprets personality as a universal ethical category, a phenomenon that should be given equal scale and importance in any culture under consideration. This is an expression of traits that are universal and manifest regardless of culture, the source of which is, on the one hand, in biological innate factors that serve the goals of evolution, and therefore are a function of adaptation processes, and on the basis of which a genetic predisposition to the manifestation of certain personality traits is formed; and, on the other hand, in probably existing culturally independent principles and learning mechanisms, under the influence of which the personality is formed.
In addition to searching for universal aspects of the human personality, revealing culturally specific personality traits and characteristics, representatives of the cross-cultural psychological approach consider such a concept as a culturally specific indigenous personality. An indigenous personality is understood as a set of personality traits and characteristics inherent exclusively in a particular culture under consideration.
Another approach to understanding the nature of the relationship between culture and personality, which has become widespread in recent years, is known as cultural psychology. This approach is characterized by the consideration of culture and personality not as separate phenomena, but as a single system, the elements of which mutually condition and develop each other.
The cultural-psychological approach is based on the assumption that the mechanisms of personality formation are not only influenced by culture, but are completely determined by it. At the same time, this approach assumes that a set of individuals acting in concert forms a culture. Therefore, it is necessary to consider such phenomena as personality and culture as a dynamic and interdependent system, none of the sides of which can be reduced to the other. Supporters of this approach believe that the behavior of the individual cannot be explained by the mechanical use of established categories and measurable indicators; it is necessary, first of all, to find out whether these categories, characteristics and dimensions carry any meaning within the framework of the culture under study and how they manifest themselves in the conditions of this culture.
Within the framework of the cultural-psychological approach, it has been established that since the existence of two identical cultures is impossible, individuals who are carriers of these cultures must also have fundamental differences, since culture and personality mutually determine each other within the corresponding cultural environment.
Social psychologists, first of all, single out the relationship and place of a person in society. According to them, personality is a set of social roles of a person, his relationships with other people. It is known that without communication it is impossible to become a person. This is evidenced by well-known examples of Mowgli children, as well as children who are deaf-blind and mute from birth. Until special methods of teaching them were created, they did not become personalities and rational beings in general, although they had a completely normal brain.
For behavioral psychologists, personality is identical to his experience, which is understood as the totality of everything that he has learned, receiving this or that reaction of others to his actions. Actually, the consequences of this learning determine the subsequent actions of a person and his needs.
For psychologists of the humanistic direction, a person is primarily a "Self", a free choice. In their opinion, what a person will be in the end result depends on himself, despite the unconditional influence of experience and relationships with others.
Therefore, a person is, first of all, a set of decisions, choices that a person has made throughout his life.
One of the most striking figures of the humanistic approach to man is A. Maslow. He proposed his model of personality, focusing on the needs that healthy people have. A. Maslow formulated a hierarchical-step idea of needs:
1) physiological (vital: in breathing, drinking, food, warmth, etc.);
2) security needs;
3) needs for love, affection and belonging to a particular social group;
4) the need for respect and recognition;
5) the need for self-actualization, which is the highest level of the hierarchy of motives (self-development, self-improvement and influence on others).
A. Maslow considers self-actualization, the tendency to realize one's potential abilities and their continuous improvement, to be the highest kind of needs. It is a need for creativity and beauty.
In addition, A. Maslow, studying the behavior and fate of successful people (A. Einstein, D. Roosevelt, D. Carnegie, etc.), concluded that successful people reach the highest level of the hierarchy, gave a description of the personal characteristics of these self-actualizing people, among which he especially singled out independence, creativity, philosophical worldview, democracy in communication, productivity, self-respect and respect for others; benevolence and tolerance; interest in the environment; the desire to understand yourself.
Subsequently, he modified his model of motivation based on the idea of a qualitative difference between two classes of needs: need needs and development needs.
Analyzing culture through the prism of basic human needs, he considered the starting point of his research to be a comprehensively developed personality striving for perfection. He considered the measure of the perfection of culture to be its ability to satisfy human needs and create conditions for the realization of the potential abilities of the individual. A person must become what he can be - this is the goal of A. Maslow's "positive psychoanalysis". The subject of A. Maslow's study is creativity, love, play, the highest values of being, ecstatic states, higher states of consciousness and their significance in the functioning of cultures. In general, the humanistic concept of culture and man is a general cultural theory, in the center of which is a developing person with his inner world, full of experiences, reflections, feelings and aspirations.
Need-motivational theories explain the selectivity of the attraction of elements of the environment, depending on the needs of the individual and her motivations, the means of satisfying needs through social attitudes - attitudes. This theory is closest to the sociological understanding of personality, since it considers it as a charged particle that enters into a complex selective interaction with others. It answers the question why people invent roles and how it turns out that different people's social games turn out to be quite typical.
There are other theories of personality, the subject of which is its specificity and typology. For example, R. Dahrendorf, one of the representatives of the conflictological trend in modern sociology, using Aristotle's term homo politicus (a person participating in public life, in management, as opposed to an animal or a slave), developed his own modern typology of personalities.
Noting that personality is a product of the development of culture, social conditions, he uses the term homo sociologicus, highlighting its typical types:
1) homo faber - in a traditional society, a "working person": a peasant, a warrior, a politician - a person who carries a burden (endowed with an important social function);
2) homo consumer - a modern consumer, a personality formed by a mass society;
3) homo universalis - a person capable of doing different types activities, in the concept of K. Marx - changing all kinds of activities;
4) homo soveticus - a person dependent on the state.
D. Risman, a sociologist from the United States, based on the specifics of capitalism, developed in the 60s. 20th century concept of "one-dimensional man". Under the influence of propaganda, absorbing informational social stereotypes, a person forms simplified schemes of a black-and-white vision of problems (in Russia, for example, these are “ordinary people” and “new Russians”, “communists” and “democrats”). Modern society makes people, as it were, one-dimensional, perceiving what is happening in the plane of primitive alternatives and confrontations, i.e. individuals with a simplified social perception and a rough apparatus of interpretation.
Researchers such as T. Adorno, K. Horney and other neo-Marxists and neo-Freudians came to paradoxical conclusions in their works: the “normal” personality of modern society is a neurotic. The systems of communities with their generally established unchanging values have long been destroyed, today all the social roles of a person force him to “play roles” in new system values, preferences and stereotypes (at home, at work, on vacation, etc. all the time you have to change roles and social “masks”). At the same time, his Super Ego (super-I, normative personality structure, conscience, morality, significant tradition, ideas about what should be) becomes indefinitely plural, blurred.
Other researchers (I.S. Kon, M. Kohn and others) argue that modern man rejects any role. He becomes an "actor" capable of frequent social transformations and plays many roles without taking them seriously. The one who gets used to the role becomes neurotic, because he cannot respond to the transforming demands put forward by the diverse environment of the many communities in which he is structurally and culturally inscribed.
The manifestations of modern life are diverse, people are forced to revolve in various fields, each of which has its own settings, and a person to keep up with the times? they need to match.
Researchers pay special attention to the interaction, the relationship of the elements that make up any social mechanism. The mechanism of formation of a holistic personality is also based on the interaction, mutual transformation of the processes of development of society and personality. The essential basis for understanding this interaction and the social mechanism for the formation of an individual as a person as a whole is the pattern of interdependence of relations between society and the individual of the following type: a person is a microcosm of the history of society. It is clear that in the most general case, a person is a microcosm of the Universe, of which society is a part in its dynamics.
This pattern is clearly revealed in the so-called fractal comprehension of the phenomena of the world around us.
The language of fractals captures such a fundamental property of real phenomena as self-similarity: small-scale structures repeat the shape of large-scale ones. So, in the case of a fiord or a cardiogram, self-similarity consists in infinitely whimsical bends, and in the case of blood vessels, frosty patterns, or the functioning of marketing, in infinitely diverse branches. This property was anticipated by G.V. Leibniz, who wrote in his “Monadology”: “... In our part of matter there is a whole world of creations, living beings, animals, entelechies, souls... Any part of matter can be imagined as a garden full of plants, and a pond full of fish . But every branch of a plant, every member of an animal, every drop of its juices is again the same garden or the same pond. Hence the metaphysics he built, in which the monad is a microcosm of the universe in miniature. And although science, carried away by the concept of atomism, did not follow Leibniz, now it is again forced to turn to his ideas. We can say that the synthesis of monadology and atomism is adequate to reality.
The French mathematician B. Mandelbrot managed to formalize self-similarity by introducing the concept of "fractal" (from Latin fractus - broken). A fractal is a non-linear structure that retains self-similarity with an unlimited change in scale (we have before us an example of mathematical idealization). The key here is the preserved property of non-linearity. It is essential that the fractal has a fractional, in the limit irrational dimension, due to which it is a way to organize the interaction of spaces of different nature and dimensions (neural networks, individuals in their interaction, etc. are also fractals). Fractals are not just a branch of mathematics, but also "a way to take a different look at our old world."
According to the fractal approach, which is gaining more and more strong positions in modern science, individuals, like monads, interact with each other according to the type of resonance, and society forms a set of these monads, just as the Universe contains many monads. Consequently, a person - a microcosm of society - carries a potential set of I (personalities). This idea has a long history, although it is clearly expressed already in Jung's teaching about the archetypes of the collective unconscious.
The first models of the unconscious are already visible in the works of A. Schopenhauer, F. Nietzsche, E. Hartmann, Schellingian physicians and vitalist biologists. Schopenhauer's unified world will in Nietzsche was stratified into many separate volitional aspirations, between which there is a struggle for power. According to K. Jung, a battle is being played out on the field of the psyche between energy-charged complexes, and the conscious self is the strongest among them. Subsequently, Jung ranked complexes as bundles of associations with the personal, unconscious, and the characteristics of special "personalities" remained with the archetypes of the collective unconscious. Jung's depth psychology also included Bergson's understanding of intellect and instinct and L. Levy-Bruhl's ideas about primitive thinking as a world of "collective ideas" and "mystical participation".
According to Jung, the unconscious is multi-layered: the first layer is the personal unconscious; it rests on a second, innate and deeper layer, the collective unconscious. The latter is of a universal nature, for it includes "contents and patterns of behavior that are cum grano salis everywhere and in all individuals the same." And if the personal unconscious contains mostly emotionally colored complexes, then those in the collective unconscious are archetypes or an explanatory description of the Platonic "eidos". That is why, according to Jung, mythology, religion, alchemy, astrology, and not laboratory research and psychotherapeutic practice, can convey much about the spiritual world of a person (soul).
So, analyzing phenomena, culture and personality, most scientists came to the conclusion that they are inextricably linked.
3. Socialization and inculturation
First of all, culture forms a certain type of personality. Historical traditions, norms and values, patterns of behavior characteristic of a particular society, specific geographical location, dominant economic models - all the richness of the existence of a given culture - this is an incomplete list of factors that influence the formation of personality in a culture. Often common features spiritual image of people living in these specific historical conditions, one way or another manifested in the individual characteristics of the psyche and life experience of the individual.
On the other hand, the individual can be considered the creator of culture. Without a personality, renewal and continuity of cultural processes, reproduction and dissemination of elements of culture is impossible. A person does not just adapt to culture, but creates his own microcosm.
But in order for a person to be in society, he needs to be able to adapt to the surrounding society, otherwise he is doomed to a steady inability to get along with others, isolation, misanthropy, and loneliness. To do this, a person from early childhood learns the accepted manners of behavior and patterns of thinking, thereby being included in the world around him. This entry into the world is carried out in the form of assimilation by the individual of the necessary amount of knowledge, norms, values, behavioral skills that allow him to be a full member of society.
The process of mastering the norms of social life and culture by an individual is usually denoted by the terms "socialization" and "inculturation". They are quite often used as synonyms, since both concepts reflect the process of assimilation of the cultural values of a society and largely coincide with each other in content (if we consider the term culture in a broad sense: as any biologically non-inherited activity enshrined in the material or spiritual products of culture ).
Nevertheless, most scientists understand culture as an exclusively human way of being, which separates a person and all other living beings of our planet, considering it rational to distinguish between these terms, noting the specifics of each of them.
The term inculturation is understood as the gradual involvement of a person in culture, the gradual development of skills, manners, norms of behavior, forms of thinking and emotional life that are characteristic of a certain type of culture, for a certain historical period. The supporters of this point of view consider socialization as a two-way process, which includes, on the one hand, the assimilation of social experience by the individual by entering the social environment, into the system of social ties, and on the other hand, the active reproduction of this system by the individual in his activity, the process of developing a person of social norms and rules of public life for the development of an active, full-fledged member of society, for the formation of a cultural personality.
Receiving information about various aspects of social life in everyday practice, a person is formed as a person, socially and culturally adequate to society. Thus, there is a harmonious entry of the individual into the social environment, the assimilation of the system of socio-cultural values of society, which allows him to successfully exist as a full-fledged citizen.
It has been scientifically proven that in every society its own personality traits come to the fore, the formation and development of which occurs, as a rule, through their purposeful education, i.e. transmission of norms, rules and types of behavior from the older generation to the younger. The culture of each nation has developed its own ways of transferring social experience to the younger generation.
So, for example, we can distinguish two styles of raising children that are opposite in nature - Japanese and English.
If we consider the upbringing in Japan from the point of view of a European person, then we can assume that Japanese children are incredibly pampered. In the first years of life, nothing is forbidden to them, thereby not giving a reason for crying and tears. Adults do not react at all to the bad behavior of children, as if not noticing it. The first restrictions start at school years, but even then they are introduced gradually. Only from the age of 6-7, a Japanese child begins to suppress spontaneous impulses in himself, learns to behave appropriately, respect elders; honor duty and be devoted to the family. With age, the restriction of behavior increases significantly, but even then the educator more often seeks to use methods of encouragement rather than punishment. To educate there means not to scold for perfect bad deeds and, anticipating evil, teach correct behavior. Even with an obvious violation of the rules of decency, the teacher avoids direct condemnation so as not to put the child in a humiliating position. Japanese children are not blamed, but are taught specific behavioral skills, in every possible way instilling in them confidence that they are able to learn to manage themselves if they make the appropriate efforts for this. Japanese parenting traditions proceed from the fact that excessive pressure on the child's psyche can lead to the opposite result.
And the process of education in England is built in a completely opposite way. The British believe that the excessive manifestation of parental love and tenderness is harmful to the child's character. In their opinion, pampering children means spoiling them. The traditions of English upbringing require that children be treated with restraint, even coldly. A child who commits a misdemeanor will be severely punished. From childhood, the British are taught to be independent and responsible for their actions. They become adults early, they do not need to be specially prepared for adulthood. Already at the age of 16-17, having received a school leaving certificate, children get a job, some of them leave their parents' house and live separately.
The process of inculturation begins from the moment of birth, i.e. from the acquisition by the child of the first skills of behavior and the development of speech, and continues throughout life. This process includes the formation of such fundamental human skills as, for example, types of communication with other people, forms of control over one's own behavior and emotions, ways to satisfy needs, and an evaluative attitude to various phenomena of the surrounding world. The end result of the process of inculturation is the cultural competence of a person in the language, values, traditions, customs of his cultural environment.
The founder of the study of the process of inculturation, the American cultural anthropologist M. Herskovitz, especially emphasized in his writings that the processes of socialization and inculturation take place simultaneously and without entering into culture a person cannot exist as a member of society. At the same time, he singled out two stages of inculturation, the unity of which at the group level ensures the normal functioning and development of culture.
1) primary, which covers the childhood and adolescence, when a person first masters the most necessary universally significant sociocultural norms;
2) secondary, in which an already adult person masters new knowledge, skills, social roles, etc. during his life. (for example, immigrants adapting to new conditions).
At the first stage, children for the first time master the most common, vital elements of their culture, acquire the skills necessary for a normal socio-cultural life. Its main content is upbringing and education, it notes the prevalence of the role of an adult in relations related to the transmission of cultural experience, up to the use of mechanisms for forcing a child to constantly perform certain stereotypical forms of activity. For this period, in any culture, there are special adaptations that minimize the degree of risk when children use the acquired knowledge and skills in their daily practice. A striking and illustrative example of this kind is the phenomenon of play.
Game forms are a universal means of inculturation of the individual, since they perform several functions at once:
v training, which consists in the development of such skills as memory, attention, perception of information of various modalities;
v communicative, focused on uniting a disparate community of people into a team and establishing interpersonal emotional contacts;
v entertaining, expressed in the creation of a favorable atmosphere in the process of communication;
v relaxation, involving the removal emotional tension caused by stress on the nervous system in various spheres of life;
v developing, consisting in the harmonious development of the mental and physiological qualities of a person;
v educational, aimed at the assimilation of socially significant norms and principles of behavior in specific life situations.
As you know, small children play alone, not paying attention to other people. They are characterized by solitary independent play. They then copy the behavior of adults and other children without coming into contact with them. This is the so-called parallel game. At the age of about three years, children learn to coordinate their behavior with the behavior of other children, playing in accordance with their desires, they take into account the desires of other participants in the game. This is called a joint game. From the age of four, children can already play together, coordinating their actions with the actions of others.
Not the last role in the process of primary inculturation is played by the mastery of labor skills and the upbringing of a value attitude to work and the development of the ability to learn, as a result, the child, on the basis of his early childhood experience acquires socially obligatory general cultural knowledge and skills. During this period, their acquisition and practical development become leading in the way of life and the development of his personality. It can be said that at this time the preconditions for the transformation of a child into an adult capable of adequate participation in socio-cultural life are taking shape.
The secondary stage of inculturation concerns adults, since a person's entry into culture does not end with his coming of age. Its main features are due to the individual's right to independence within the limits established in a given society. He begins to combine the acquired knowledge and skills to solve vital problems, his ability to make decisions that can have significant consequences for himself and for others expands, he gains the right to participate in interactions, the results of which can be cultural changes. Moreover, the individual in all these situations himself must control the degree of individual risk when choosing decisions and actions.
During this period, inculturation is fragmentary and manifests itself in the form of mastery of some elements of culture that have emerged recently. Usually such elements are some inventions and discoveries that significantly change a person's life, or new ideas borrowed from other cultures.
During this period, the main efforts of a person are directed to vocational training. Required knowledge and skills are mainly acquired in secondary and higher educational institutions. At this stage, it is also of great importance that young people master their new, adult status in the family, expand the circle of their social contacts, realize their new position, and accumulate their own life experience.
Thus, the first level of inculturation ensures the stability of culture, since the transmission by adults and the repetition by the younger generation of existing cultural standards control the free penetration into life together people random and new components. The second level of enculturation gives members of society the opportunity to take responsibility for experimenting in culture, for making changes to it at various scales. In general, the interaction of inculturation processes at these two levels contributes to the normal functioning and formation of both the personality and the cultural environment.
mechanism of inculturation. Each person throughout his life is forced to master many social roles, since the processes of socialization and inculturation continue throughout life. These social roles force a person to adhere to many cultural norms, rules and stereotypes of behavior. Until a very old age, a person changes his views on life, habits, tastes, rules of conduct, roles, etc. All these changes occur under the direct influence of his sociocultural environment, outside of which inculturation is impossible.
In modern studies of the process of inculturation, the concept of "cultural transmission" is increasingly used, which means the mechanism for transmitting sociocultural information of a group to its new members or generations. There are usually three ways of cultural transmission, i.e. transmission of cultural information, necessary for a person to master:
vertical transmission, during which cultural information, values, skills, etc. passed from parents to children;
horizontal transmission, in which the development of cultural experience and traditions is carried out through communication with peers;
indirect transmission, according to which the individual receives the necessary socio-cultural information by learning from adult relatives, neighbors, teachers around him, as well as in specialized inculturation institutions (schools, universities).
Naturally, different stages of a person's life path are accompanied by different ways cultural transmission. For example, in early childhood (up to three years of age), the family plays a leading role in inculturation, especially the mother's care for her child. Since the human child, in order to survive and prepare for an independent life, needs the care of other people who will feed, clothe and love him (unlike other mammals, who quickly master the basic skills necessary for survival). Therefore, the relationship of the infant with parents, brothers, sisters, relatives are decisive in the early period of inculturation.
For the age of 3 to 15 years, the inculturation of a child is characterized by such factors as communication with peers, school, contacts with earlier strangers. At this time, children learn to work with objects in order to achieve some practical result. They get acquainted with signs and symbols, and later with concepts, learn to create abstractions and perfect images. Based on the feeling of satisfaction or dissatisfaction, they develop emotional sphere. Thus, gradually the society and culture surrounding the child become for him the only possible world of existence, with which he fully identifies himself.
Along with these methods of cultural transmission, the process of inculturation develops in direct relationship with its psychological forms, which include imitation, identification, feelings of shame and guilt.
For the development of a comprehensive, harmonious personality, it is necessary to form it in all spheres of life: economics, politics, law, morality, artistic creativity, etc., which are closely interconnected.
One of the main roles in the development and education of the individual is played, as already noted, by the family and household sphere and the specialized field of training and education of the younger generations. At the same time, being one of the branches of spiritual production, it has a relatively independent value. Undoubtedly, under the influence of the new values of the post-industrial or information society, family and marriage relations are also changing and, accordingly, this leads to the formation of a new type of personality.
Relations society - personality are characterized by the penetration of the totality of society's relations into the internal structure of the personality with the corresponding subjective transformations and, accordingly, the reverse impact of the personality on society. This is a single process of creating their new relationships, which become the basis for the further development of the individual and society. The foundation for the formation of new relations is the formation of a qualitatively different creative objective activity of the individual and its manifestation in social relations.
Economic relations act as the foundation on which the personality is formed. Technical-production and production-economic relations in the conditions of scientific and technological progress, computerization and informatization of society imply a change in the role and place of the individual in the technological process and production in general. For the integral development of the personality, it is necessary to change the production process so that the individual leaves it. In order for an employee to become close to the technological process, it is necessary first of all to change his work, namely, to increase the share of creativity in the life of both the individual and society.
The formation of a holistic, comprehensive development of the individual is impossible without the enrichment of his spiritual world. The spiritual needs of the individual are a way of the existence of spiritual wealth, which means a wide education of a person, his knowledge of the achievements of science and culture. It is traditionally believed that the center of spiritual wealth is the worldview. It includes: understanding of the universe, society and human thinking; awareness by the individual of his place in society and the meaning of his own life; orientation to a certain ideal; interpretation of moral norms and values that have been established and are being established in society.
Due to the powerful effect of mass communication Today, art is playing an increasingly important role in the formation of a holistic personality. It captures thousands of years of social experience and knowledge about the world and, by its inner nature, makes it possible to comprehend this world.
The significance of art is increasing due to the fact that day by day man creates new forms. The artist offers new ways of seeing the world around him; mastering the world of works of art, a person begins to see reality through the eyes of an artist. Art does not at all reflect, like a mirror, the real world: it connects the inner world of the individual with the diverse world of the inexhaustible Universe and seeks to reveal the secrets of existence associated with the search for meaning and human life and the universe itself. In this regard, art is very close to religion; indeed, both of these phenomena are almost identical in many of their functions and effects on the psyche of the individual.
Art is an essential part of the social mechanism for the formation of a personality, either by developing integrity and a desire for creativity in it, or by causing a desire to destroy the world and oneself.
culture socialization spiritual
Bibliography
1. Lukov V.A.: Theories of youth. - M.: Kanon+, 2012
2. Sazonova L.I.: Memory of culture. - M.: Manuscript monuments of Ancient Russia, 2012
3. auto-stat. ON THE. Krivich; under total editor: V.A. Rabosha and others: Culturological expertise. - St. Petersburg: Asterion, 2011
4. Drach G.V. Culturology. - St. Petersburg: Peter, 2011
5. Inglehart R. Modernization, cultural change and democracy. - M.: New publishing house, 2011
6. Institute of Philosophy RAS; ed. I.A. Gerasimova; rec.: P.I. Babochkin, A.A. Voronin: Freedom and creativity. - M.: Alfa-M, 2011
7. Moscow Higher School of Social and Economic Sciences, Interdisciplinary Academic Center social sciences(Intercenter); under total editor: M.G. Pugacheva, V.S. Vakhstein: Ways of Russia; The future as culture: forecasts, representations, scenarios. - M.: New Literary Review, 2011
8. Golovko Zh.S.: Modern language construction in Eastern Slavia. - Kharkov: Fact, 2010
9. Zapesotsky A.S. The theory of culture of Academician V.S. Stepin. - SPb.: SPbGUP, 2010
10. Zapesotsky A.S. The theory of culture of Academician V.S. Stepin. - SPb.: SPbGUP, 2010
11. coll. author: G.V. Drach, O.M. Stompel, L.A. Stompel, V.K. Korolev: Culturology. - St. Petersburg: Peter, 2010
12. Congress of the Petersburg Intelligentsia, St. Petersburg Humanitarian University of Trade Unions: Media as a factor in the transformation of Russian culture. - SPb.: SPbGUP, 2010.
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Personality as an independent entity, separated from culture. Culture is a condition for the existence of a person. The reverse influence of personality on culture. Antique culture and personality. Love in early Greek culture. The concept of love, corresponding to the understanding of Plato.
The central figure of culture is man, for culture is the world of man. Culture is the development of the spiritual and practical abilities and potentials of a person and their embodiment in the individual development of people. Through the inclusion of a person in the world of culture, the content of which is the person himself in all the richness of his abilities, needs and forms of existence, both the self-determination of the personality and its development are realized. What are the main points of this cultivation? The question is complex, since these strongholds are unique in their specific content, depending on historical conditions.
The most important moment in this process is the formation of a developed self-consciousness, i.e. the ability to adequately assess not only one’s place in society, but also one’s interests and goals, the ability to plan one’s life path, to realistically assess various life situations, readiness
to the implementation of a rational choice of a line of conduct and responsibility for this choice, and finally, the ability to soberly assess one's behavior and actions.
The task of forming a developed self-consciousness is extremely difficult, especially considering that a reliable core of self-consciousness can and should be a worldview as a kind of general orienting principle that helps not only to understand various specific situations, but also to plan and model one's future.
The construction of a meaningful and flexible perspective, which is a set of the most important value orientations, occupies a special place in the self-consciousness of the individual, in its self-determination, and along with this characterizes the level of the individual's culture. The inability to construct, develop such a perspective is most often due to the blurring of the self-consciousness of the individual, the lack of a reliable worldview core in it.
Such inability often entails crisis phenomena in human development, which find their expression in criminal behavior, in moods of extreme hopelessness, in various forms of maladaptation.
The resolution of the actual human problems of being on the paths of cultural development and self-improvement requires the development of clear worldview guidelines. This is all the more important if one considers that man is not only an acting, but also a self-changing being, both the subject and the result of his activity.
Education occupies an important place in the formation of a personality, however, the concepts of education and culture do not completely coincide. Education most often means the possession of a significant stock of knowledge, the erudition of a person. At the same time, it does not include a number of such important personality characteristics as moral, aesthetic, environmental culture, communication culture, etc. And without moral foundations, education itself can turn out to be simply dangerous, and a mind developed by education, not supported by a culture of feelings and a strong-willed sphere, is either fruitless or one-sided and even flawed in its orientations.
That is why the fusion of education and upbringing, the combination of a developed intellect and moral principles in education, the strengthening of humanitarian training in the system of all educational institutions from school to academy.
The next landmarks in the formation of personality culture are spirituality and intelligence. The concept of spirituality in our philosophy until recently was considered as something appropriate only within the limits of idealism and religion. Now the one-sidedness and inferiority of such an interpretation of the concept of spirituality and its role in the life of every person is becoming clear. What is spirituality? The main meaning of spirituality is to be human, i.e. be humane towards other people. Truth and conscience, justice and freedom, morality and humanism are the core of spirituality. The antipode of human spirituality is cynicism, characterized by a contemptuous attitude to the culture of society, to its spiritual moral values. Since a person is a rather complex phenomenon, within the framework of the problem of interest to us, internal and external culture can be distinguished. Relying on the latter, a person usually presents himself to others. However, this very impression can be misleading. Sometimes a cynic who despises the norms of human morality can hide behind outwardly refined manners. At the same time, a person who does not boast of his cultural behavior can have a rich spiritual world and a deep inner culture.
The economic difficulties experienced by our society could not but leave an imprint on the spiritual world of man. Conformity, contempt for laws and moral values, indifference and cruelty - all these are the fruits of indifference to the moral foundation of society, which led to the widespread lack of spirituality.
The conditions for overcoming these moral and spiritual deformations are in a healthy economy, in a democratic political system. Of no less importance in this process is the wide familiarization with world culture, the understanding of new layers of domestic artistic culture, including the Russian abroad, the understanding of culture as a single multifaceted process of the spiritual life of society.
Let us now turn to the concept of "intelligence", which is closely related to the concept of spirituality, although it does not coincide with it. Immediately make a reservation that intelligence and intelligentsia are diverse concepts. The first includes certain socio-cultural qualities of a person. The second speaks of social status received special education. In our opinion, intelligence implies a high level of general cultural development, moral reliability and culture, honesty and truthfulness, disinterestedness, a developed sense of duty and responsibility, loyalty to one’s word, a highly developed sense of tact, and, finally, that complex fusion of personality traits that is called decency. This set of characteristics, of course, is not complete, but the main ones are listed.
In the formation of a culture of personality, a large place is given to the culture of communication. Communication is one of the most important areas of human life. This is the most important channel for transmitting culture to the new generation. The lack of communication between the child and adults affects his development. The fast pace of modern life, the development of communications, the structure of the settlement of residents of large cities often lead to forced isolation of a person. Helplines, interest clubs, sports clubs - all these organizations and institutions play a very important positive role in consolidating people, creating a sphere of informal communication, which is so important for a person's creative and reproductive activities, and maintaining a stable mental structure of a person.
The value and effectiveness of communication in all its forms - official, informal, communication in the family, etc. - to a decisive extent depend on the observance of the elementary requirements of the culture of communication. First of all, this is a respectful attitude towards the person with whom you communicate, the lack of desire to rise above him, and even more so to put pressure on him with your authority, to demonstrate your superiority. It is the ability to listen without interrupting your opponent's reasoning. The art of conducting a dialogue must be learned, this is especially important today in the conditions of a multi-party system and pluralism of opinions. In such an environment, the ability to prove and justify one's position in strict accordance with the strict requirements of logic and to refute one's opponents with just as logical reason, without rude attacks, acquires special value.
The movement towards a humane democratic social system is simply unthinkable without decisive shifts in the entire structure of culture, for the progress of culture is one of the essential characteristics of social progress in general. This is all the more important if one considers that the deepening of scientific and technological revolution means both an increase in the requirements for the level of culture of each person, and at the same time the creation of the necessary conditions for this.
13.4. Culture as a condition for the existence and development of civilization
The concept of civilization comes from the Latin word civis - "citizen". According to most modern researchers, civilization denotes the stage of culture following barbarism, which gradually accustoms a person to purposeful, orderly joint actions with his own kind, which creates the most important prerequisite for culture. Thus, "civilized" and "cultural" are perceived as concepts of the same order, but civilization and culture are not synonymous (the system of modern civilization, characteristic of the developed countries of Western Europe, the USA and Japan, is the same, although the forms of culture in all countries are different) . In other cases, this term is used to refer to a certain level of development of society, its material and spiritual culture. As a basis for highlighting the form of civilization, signs of a region or continent are taken (civilization of the ancient Mediterranean, European civilization, Eastern civilization, etc.). In one way or another, they display real characteristics that express the commonality of cultural and political destinies, historical conditions, etc., but it should be noted that the geographical approach cannot always convey the presence in this region of various historical types, levels of development of socio-cultural communities. Another meaning comes down to the fact that civilizations are understood as autonomous unique cultures that go through certain cycles of development. This is how the Russian thinker N. Ya. Danilevsky and the English historian A. Toynbee use this concept. Quite often, civilizations are distinguished on a religious basis. A. Toynbee and S. Huntington believed that religion is one of the main characteristics of civilization, and even defines civilization. Of course, religion has a huge influence on the formation of the spiritual world of man, on art, literature, psychology, on the ideas of the masses, on the whole public life, but one should not overestimate the influence of religion, because civilization, the spiritual world of man, the conditions of his life and the structure of his beliefs are interdependent, interdependent and interconnected. It should not be denied that there is also a reverse influence of civilization on the formation of religion. Moreover, it is not religion that shapes civilization so much as civilization itself chooses religion and adapts it to its spiritual and material needs. O. Spengler understood civilization somewhat differently. He contrasted civilization, which, in his opinion, is a set of exclusively technical and mechanical achievements of man, culture as the realm of organic life. O. Spengler argued that culture in the course of its development is reduced to the level of civilization and, together with it, moves towards its death. In modern Western sociological literature, the idea of absolutization of material and technical factors, the allocation of human civilization according to the level of technical and economic development is carried out. These are the concepts of the representatives of the so-called technological determinism - R. Aron, W. Rostow, J. Galbraith, O. Toffler.
The list of signs that are the basis for highlighting a particular civilization is one-sided and cannot convey the essence of a given socio-cultural community, although they characterize to some extent its individual features, features, certain specifics, technical and economic, cultural, regional peculiarities given social organism, not necessarily limited by national boundaries.
In dialectical-materialist philosophy and sociology, civilization is viewed as the totality of the material and spiritual achievements of a society that has overcome the level of savagery and barbarism. In primitive society, man was merged with nature and the tribal community, in which the social, economic and cultural components of society were practically not separated, and the relationships themselves within the communities were largely "natural". In a later period, with the rupture of these relations, when by that time society was divided into classes, the mechanisms of functioning and development of society changed decisively, it entered a period of civilized development.
In characterizing this turning point in history, it should be emphasized that civilization is the stage of development at which the division of labor, the exchange resulting from it, and the commodity production that unites both of these processes, reach their full flowering and produce a complete revolution in the entire former society.
Civilization includes the civilized nature transformed by man and the means of this transformation, a person who has mastered them and is able to live in the cultivated environment of his habitat, as well as a set of social relations as forms of the social organization of culture that ensure its existence and transformation. This is a certain community of people characterized by a certain set of values (technologies, skills, traditions), a system of common prohibitions, similarity (but not identity) of spiritual worlds, etc. But any evolutionary process, including the development of civilization, is accompanied by an increase in the diversity of forms of life organization - civilization has never been and will not be united, despite the technological community uniting humanity. Usually, the phenomenon of civilization is identified with the emergence of statehood, although the state and law are themselves a product of highly developed civilizations. They arise on the basis of complex socially significant technologies. Such technologies cover not only the spheres of material production, but also power, military organization, industry, agriculture, transport, communications and intellectual activity. Civilization arises due to the special function of technology, which creates, generates and constructs a normative and regulatory environment adequate to it, in which it lives and develops. Today, many specialists deal with the problems of civilizations, their peculiarities - philosophers, sociologists, historians, ethnologists, psychologists, etc. The civilizational approach to history is considered as an opposition to the formational one. But there is no clear generally accepted definition of formation, and of civilization. There are many different studies, but there is no general picture of the development of civilizations, since this process is complex and contradictory. And at the same time, the need to understand the features of the genesis of civilizations and the birth
within their framework, the phenomenon of culture becomes in modern conditions everything
more relevant.
From the point of view of evolution, the identification of formations or civilizations plays an important role in comprehending the vast amount of information that the historical process provides. The classification of formations and civilizations is only certain perspectives in which the history of the development of mankind is studied. Now it is customary to distinguish between traditional and man-made civilizations. Naturally, such a division is conditional, but nevertheless it makes sense, because it carries certain information and can be used as a starting point for research.
Traditional civilizations are usually called those in which the way of life is characterized by slow changes in the sphere of production, the conservation of cultural traditions, and the reproduction of established social structures and lifestyles over many centuries. Customs, habits, relationships between people in such societies are very stable, and the personality is subordinated to general order and focused on its conservation. The personality in traditional societies was realized only through belonging to a certain corporation and most often was rigidly fixed in one social community or another. A person who was not included in a corporation lost the quality of personality. Obeying traditions and social circumstances, from birth he was assigned to a certain place in the caste-class system, he had to learn a certain type of professional skills, continuing the baton of traditions. In traditional cultures, the idea of the dominance of force and power was understood as the direct power of one person over another. In patriarchal societies and Asiatic despotisms, power and domination extended not only to the subjects of the sovereign, but were also exercised by a man, the head of the family over his wife and children, whom he owned in the same way as a king or emperor, the bodies and souls of his subjects. Traditional cultures did not know the autonomy of the individual and human rights. Ancient Egypt, China, India, the Mayan state, the Muslim East of the Middle Ages are examples of traditional civilizations. It is customary to refer to the number of traditional societies the entire society of the East. But how different they are - these traditional societies! How dissimilar Muslim civilization is to Indian, Chinese, and even more so to Japanese. And each of them also does not represent a single whole - how heterogeneous is the Muslim civilization (the Arab East, Iraq, Turkey, the states of Central Asia, etc.).
The modern period of development of society is determined by the progress of technogenic civilization, which actively conquered more and more new social spaces. This type of civilized development was formed in the European region, it is often called Western civilization. But it is implemented in various versions both in the West and in the East, therefore the concept of "technogenic civilization" is used, since its most important feature is accelerated scientific and technological progress. Technical, and then scientific and technological revolutions make technogenic civilization an extremely dynamic society, often causing several
generations a radical change in social ties - forms of human communication.
The powerful expansion of technogenic civilization to the rest of the world leads to its constant clash with traditional societies. Some were simply absorbed by technogenic civilization. Others, having experienced the influence of Western technology and culture, nevertheless retained many traditional features. The deep values of technogenic civilization were formed historically. Their prerequisites were the achievements of the culture of antiquity and the European Middle Ages, which were then developed in the era of the Reformation and Enlightenment and determined the system of value priorities of technogenic culture. Man was understood as an active being, which is in an active relation to the world.
The idea of transforming the world and man's subjugation of nature was the main one in the culture of technogenic civilization at all stages of its history, up to our time. Transformative activity is considered here as the main purpose of man. Moreover, the activity-active ideal of man's relationship to nature extends to the sphere social relations. The ideals of technogenic civilization are the ability of an individual to join a variety of social communities and corporations. A person becomes a sovereign personality only because he is not tied to a particular social structure, but can freely build his relationships with other people, merging into various social communities, and often into different cultural traditions. The pathos of the transformation of the world gave rise to a special understanding of power, strength and dominance over natural and social circumstances. Relations of personal dependence cease to dominate in the conditions of technogenic civilization (although one can find many situations in which domination is carried out as a force of direct coercion of one person by another) and are subject to new social ties. Their essence is determined by the general exchange of the results of activity, which take the form of a commodity. Power and dominance in this system of relations involve the possession and appropriation of goods (things, human abilities, information, etc.). An important component in the system of values of a technogenic civilization is the special value of scientific rationality, a scientific and technical view of the world, which creates confidence that a person is capable, by controlling external circumstances, to rationally, scientifically arrange nature and social life.
Let us now turn to the relationship between culture and civilization. Civilization expresses something general, rational, stable. It is a system of relations enshrined in law, in traditions, ways of business and everyday behavior. They form a mechanism that guarantees the functional stability of society. Civilization determines what is common in communities that arise on the basis of the same type of technology.
Culture is an expression of the individual beginning of each society. Historical ethno-social cultures are a reflection and expression in the norms of behavior, in the rules of life and activity, in traditions and habits, not in common among different peoples standing on the same civilizational stage, but in what is specific to their ethno-social individuality, their historical destiny, individual and unique the circumstances of their past and present existence, their language, religion, their geographical location, their contacts with other peoples, etc. If the function of civilization is to ensure a generally significant stable normative interaction, then culture reflects, transmits and stores the individual beginning within the framework of each given community.
Thus, civilization is a socio-cultural formation. If culture characterizes the measure of human development, then civilization characterizes social conditions this development, the social being of culture.
It is today that the problems and prospects of modern civilization acquire a special meaning, due to the contradictions and problems of the global order. It's about about the preservation of modern civilization, the unconditional priority of universal interests, as a result of which socio-political contradictions in the world have their limit: they should not destroy the mechanisms of human life. Preventing a thermonuclear war, joining efforts in countering the ecological crisis, in solving the energy, food and raw material problems are all necessary prerequisites for the preservation and development of modern civilization.
MINISTRY OF AGRICULTURE OF THE RUSSIAN FEDERATION
Federal State Educational Institution
Higher professional education
Faculty primary school
Specialty 050708-Pedagogy and methods of primary education
Department of Pedagogy and Psychology
Performed:
3rd year student
full-time education
Elena Kunchenko
PSYCHOLOGICAL CULTURE OF PERSONALITY
COURSE WORK
Supervisor:
Candidate of Philological Sciences, Associate Professor
Popova Nadezhda Nikolaevna
Michurinsk - Naukograd 2012
Introduction…3
1. The concept of psychological culture of personality, its development and formation. 5
1.2. High level psychological culture… 8
2. Psychological culture of students and its improvement ... 10
2.2. Psychological culture of student and teacher… 13
3. Testing… 15
Conclusion…20
List of used literature…21
Introduction
The harmonious state of the personality presupposes the presence of a certain level of inconsistency, stimulating self-development and a taste for life. The process of self-testing has no boundaries. If a person is involved in it, then in his basic state there will always be a certain, but not very large, fraction of problems arising from the incomplete fulfillment of the tasks set for him, especially if these tasks are practically endless.
The presence of a certain, optimal share of the inconsistency of the personality, the incompleteness of its consistency with itself and with the world, its incomplete self-satisfaction, the processes of self-testing and self-development are an essential sign of a harmonious personality and harmonious human life. It is important to note that these are contradictions and problems that are actually resolved by the person himself through trial and error, attempts at special self-organization of his life. That is, life is an experiment with oneself and with the world. Each step of such an experiment, as reasonably organized as possible, represents, albeit a small, but forward movement. So, the harmonious state of a personality is, on the whole, a self-governing state and a self-governing process, which at the same time is distinguished by a certain degree of problematic, fundamental incompleteness.
Psychological culture, along with an optimal way of life, ensures the sustainable harmonious functioning of the personality and is at the same time its expression.
According to O.I. Motkov, psychological culture (PC) is a system of constructive methods, skills of self-knowledge, communication, self-regulation of emotions and actions, creative search, business management and self-development, developed and assimilated by a person. In its developed form, it is characterized by a high quality of self-organization and self-regulation of various types of life. To the extent possible, it is expressed in good self-management of the dynamic characteristics of their needs and tendencies, character traits, attitudes and values, as well as in the optimal construction of processes for their implementation. This is primarily a behavioral, procedural component of a person's life, manifested in her real actions, based on a wide repertoire of developed self-control skills. There is also a valuable, motivating aspect here: for a person with a developed PC, it is important to behave in an optimal way, every time to find economical ways of behavior that are acceptable for themselves and others. The word "cultural" refers to those patterns of behavior that are created taking into account both the desires and goals of one's personality and one's body, and taking into account the perception of other people and the laws of nature in general. In other words, these are reasonable, arbitrary actions of a person, organized by his subject (his operational self).
This work is the study of the constituent components of psychological culture.
Object of study is the psychological culture of the individual, and subject - the process of origin and formation of the psychological culture of the individual, its main patterns.
material (basic) the works of O.I. Motkov, V.N. Druzhinina, L.S. Kolmogorova.
Socio-economic reform and ongoing changes in modern Russian education put at the forefront the problem of general cultural development of schoolchildren and students. Education is subject to new requirements related to the need for highly qualified training of future specialists for professional activity in a rapidly changing world. In educational practice, there are trends that testify to the importance and necessity of forming a psychological culture in the process of learning in educational institutions, hallmark which is attention to the individuality of a person, independence, responsibility, motivation. Psychological culture provides the social value of the future specialist, his adaptability and resilience in the modern world in the labor market. In this regard, the tasks of my course work will be:
- study of the psychological culture of the individual, its main components, literature on this topic;
- assessment of the strength of psychological aspirations, as well as the degree of completeness of their implementation in the everyday life of schoolchildren and students, through tests;
- draw the necessary conclusions.
The concept of psychological culture of personality, its development and formation.
Psychology in the XX century. ceased to be a scientific exotic and turned into
"normal" science, has become equal in a number of other, no less respected areas of human knowledge: physics, chemistry, biology, linguistics, etc. Psychological practice has become an independent sphere of human activity and brings specialists who solve people's problems with psychological methods, regular (though not very large) income. Hence, psychological knowledge practical, operational, and effective psychological activity brings real benefits to people. Finally, psychology has become an essential part of our daily lives. In all bookstores, the "Psychology" section is independent and filled with a mass of books. The specialty of psychology has become one of the most prestigious. Competitions for the faculties of psychology of Moscow State University and the Russian State Humanitarian University reach up to 13 people per place. In the United States, the profession of a psychologist is one of the ten most prestigious. Every middle-class American family has a family lawyer, doctor, and psychologist.
Psychological culture - in a developed form, this is a fairly high quality of self-organization and self-regulation of any human activity, various types of its basic aspirations and tendencies, personal relationships (to oneself, to close and distant people, to living and inanimate nature, the world as a whole). This is an optimally organized and flowing process of life. With the help of a developed psychological culture, a person harmoniously takes into account both the internal requirements of the personality, psyche, his body, and the external requirements of the social and natural environments of life.
The concept of "psychological culture" in its content is close to the concept of "arbitrariness" of the cultural-historical theory of L.S. Vygotsky. It is important, however, to note that the PC as an expression of the action of the mind, the action of the subject, can manifest itself partially in unconscious forms, and not necessarily with the involvement of the mechanism of speech every time. The mediation of the construction of plans for behavior and decision-making, communication, can also go with the predominant use of visual and other images and representations, as well as psychomotor schemes and emotional preferences.
For the first time, the definition of the concept of “psychological culture” and the methodology for its study “Cultural and psychological potential” were described in the book “Psychology of Personality Self-Knowledge” by Motkova O.I. It is close in content to the concept of "culture of mental activity", presented in a book on cultural studies. ancient China(Abaev N.V., 1989). Today, according to Oleg Ivanovich, the concept of PC, sometimes overly expanded and incorrectly identified with the concept of "general culture" of the individual, has firmly entered the field of research on personality and its development.
Kolmogorova L.S. argues that what matters is a person's knowledge of how best to behave in various life situations. However, without them internal acceptance as meaningful to themselves, without turning them into internal values, they remain just information that has no special significance and, therefore, does not motivate the commission of appropriate behavior. In the development of the PC (mainly in self-development), it is important both to stimulate the desire to learn how to behave optimally, and to train the ways of reasonable behavior.
So, a developed PC is considered as a reasonable self-organization and self-realization of one's aspirations, taking into account internal needs, capabilities, and features. environment. Psychological culture, along with an optimal lifestyle and developed spiritual values, ensures the sustainable harmonious functioning of the personality and is at the same time one of its manifestations. It is an important part of the general culture of a person and his integral harmony, and ultimately serves as a personal means of optimal fulfillment of the desires and goals of the individual, ensuring a “good life”.
Psychological culture, along with an optimal lifestyle, provides sustainable harmonious functioning of the personality and is also its expression.
Harmonious functioning is manifested in:
Dominant good health;
Deep understanding and acceptance of oneself;
Positive harmonizing orientations towards constructive communication and business management, creative play, etc.;
High satisfaction with life - the nature of their communication, the course of affairs, their health, lifestyle, the creative process;
A high level of self-regulation (but not too high!) with one's desires, emotions and actions, one's habits, development process, etc.
As can be seen from this list of manifestations of the "good life", it is
a holistic characteristic and is expressed in various psychological aspects of a person's life: in emotional experiences and self-perceptions, and in motivational and cognitive manifestations, and in behavior. The “good life” of a person is ensured by an optimal set of multidirectional aspirations and interests of his personality, the predominance of positive motivations over negative ones, and harmonious functioning in general.
The central figure of culture is man, for culture is the world of man. Culture is the development of the spiritual and practical abilities and potentials of a person and their embodiment in the individual development of people. Through the inclusion of a person in the world of culture, the content of which is the person himself in all the richness of his abilities, needs and forms of existence, both the self-determination of the personality and its development are realized. What are the main points of this cultivation? The question is complex, since these strongholds are unique in their specific content, depending on historical conditions.
The most important moment in this process is the formation of a developed self-consciousness, i.e. the ability to adequately assess not only one’s place in society, but also one’s interests and goals, the ability to plan one’s life path, to a realistic assessment of various life situations, readiness
to the implementation of a rational choice of a line of conduct and responsibility for this choice, and finally, the ability to soberly assess one's behavior and actions.
The task of forming a developed self-consciousness is extremely difficult, especially considering that a reliable core of self-consciousness can and should be a worldview as a kind of general orienting principle that helps not only to understand various specific situations, but also to plan and model one's future.
The construction of a meaningful and flexible perspective, which is a set of the most important value orientations, occupies a special place in the self-consciousness of the individual, in its self-determination, and along with this characterizes the level of the individual's culture. The inability to construct, develop such a perspective is most often due to the blurring of the self-consciousness of the individual, the lack of a reliable worldview core in it.
Such inability often entails crisis phenomena in human development, which find their expression in criminal behavior, in moods of extreme hopelessness, in various forms of maladaptation.
The resolution of the actual human problems of being on the paths of cultural development and self-improvement requires the development of clear worldview guidelines. This is all the more important if one considers that man is not only an acting, but also a self-changing being, both the subject and the result of his activity.
Education occupies an important place in the formation of a personality, however, the concepts of education and culture do not completely coincide. Education most often means the possession of a significant stock of knowledge, the erudition of a person. At the same time, it does not include a number of such important personality characteristics as moral, aesthetic, environmental culture, communication culture, etc. And without moral foundations, education itself can turn out to be simply dangerous, and a mind developed by education, not supported by a culture of feelings and a strong-willed sphere, is either fruitless or one-sided and even flawed in its orientations.
That is why the fusion of education and upbringing, the combination of a developed intellect and moral principles in education, and the strengthening of humanitarian training in the system of all educational institutions from school to academy are so important.
The next landmarks in the formation of personality culture are spirituality and intelligence. The concept of spirituality in our philosophy until recently was considered as something appropriate only within the limits of idealism and religion. Now the one-sidedness and inferiority of such an interpretation of the concept of spirituality and its role in the life of every person is becoming clear. What is spirituality? The main meaning of spirituality is to be human, i.e. be humane towards other people. Truth and conscience, justice and freedom, morality and humanism are the core of spirituality. The antipode of human spirituality is cynicism, characterized by a contemptuous attitude to the culture of society, to its spiritual moral values. Since a person is a rather complex phenomenon, within the framework of the problem of interest to us, internal and external culture can be distinguished. Relying on the latter, a person usually presents himself to others. However, this very impression can be misleading. Sometimes a cynic who despises the norms of human morality can hide behind outwardly refined manners. At the same time, a person who does not boast of his cultural behavior can have a rich spiritual world and a deep inner culture.
The economic difficulties experienced by our society could not but leave an imprint on the spiritual world of man. Conformity, contempt for laws and moral values, indifference and cruelty - all these are the fruits of indifference to the moral foundation of society, which led to the widespread lack of spirituality.
The conditions for overcoming these moral and spiritual deformations are in a healthy economy, in a democratic political system. Of no less importance in this process is the wide familiarization with world culture, the understanding of new layers of domestic artistic culture, including the Russian abroad, the understanding of culture as a single multifaceted process of the spiritual life of society.
Let us now turn to the concept of "intelligence", which is closely related to the concept of spirituality, although it does not coincide with it. Immediately make a reservation that intelligence and intelligentsia are diverse concepts. The first includes certain socio-cultural qualities of a person. The second speaks of his social status, received a special education. In our opinion, intelligence implies a high level of general cultural development, moral reliability and culture, honesty and truthfulness, disinterestedness, a developed sense of duty and responsibility, loyalty to one’s word, a highly developed sense of tact, and, finally, that complex fusion of personality traits that is called decency. This set of characteristics, of course, is not complete, but the main ones are listed.
In the formation of a culture of personality, a large place is given to the culture of communication. Communication is one of the most important areas of human life. This is the most important channel for transmitting culture to the new generation. The lack of communication between the child and adults affects his development. The fast pace of modern life, the development of communications, the structure of the settlement of residents of large cities often lead to forced isolation of a person. Helplines, interest clubs, sports clubs - all these organizations and institutions play a very important positive role in consolidating people, creating a sphere of informal communication, which is so important for a person's creative and reproductive activities, and maintaining a stable mental structure of a person.
The value and effectiveness of communication in all its forms - official, informal, communication in the family, etc. - to a decisive extent depend on the observance of the elementary requirements of the culture of communication. First of all, this is a respectful attitude towards the person with whom you communicate, the lack of desire to rise above him, and even more so to put pressure on him with your authority, to demonstrate your superiority. It is the ability to listen without interrupting your opponent's reasoning. The art of conducting a dialogue must be learned, this is especially important today in the conditions of a multi-party system and pluralism of opinions. In such an environment, the ability to prove and justify one's position in strict accordance with the strict requirements of logic and to refute one's opponents with just as logical reason, without rude attacks, acquires special value.
The movement towards a humane democratic social system is simply unthinkable without decisive shifts in the entire structure of culture, for the progress of culture is one of the essential characteristics of social progress in general. This is all the more important if one considers that the deepening of scientific and technological revolution means both an increase in the requirements for the level of culture of each person, and at the same time the creation of the necessary conditions for this.
13.4. Culture as a condition for the existence and development of civilization
The concept of civilization comes from the Latin word civis - "citizen". According to most modern researchers, civilization denotes the stage of culture following barbarism, which gradually accustoms a person to purposeful, orderly joint actions with his own kind, which creates the most important prerequisite for culture. Thus, "civilized" and "cultural" are perceived as concepts of the same order, but civilization and culture are not synonymous (the system of modern civilization, characteristic of the developed countries of Western Europe, the USA and Japan, is the same, although the forms of culture in all countries are different) . In other cases, this term is used to refer to a certain level of development of society, its material and spiritual culture. As a basis for highlighting the form of civilization, signs of a region or continent are taken (civilization of the ancient Mediterranean, European civilization, Eastern civilization, etc.). In one way or another, they display real characteristics that express the commonality of cultural and political destinies, historical conditions, etc., but it should be noted that the geographical approach cannot always convey the presence in this region of various historical types, levels of development of socio-cultural communities. Another meaning comes down to the fact that civilizations are understood as autonomous unique cultures that go through certain cycles of development. This is how the Russian thinker N. Ya. Danilevsky and the English historian A. Toynbee use this concept. Quite often, civilizations are distinguished on a religious basis. A. Toynbee and S. Huntington believed that religion is one of the main characteristics of civilization, and even defines civilization. Of course, religion has a huge impact on the formation of a person’s spiritual world, on art, literature, psychology, on the ideas of the masses, on the entire social life, but one should not overestimate the influence of religion, because civilization, the spiritual world of a person, the conditions of his life and the structure of his beliefs interdependent, interdependent and interrelated. It should not be denied that there is also a reverse influence of civilization on the formation of religion. Moreover, it is not religion that shapes civilization so much as civilization itself chooses religion and adapts it to its spiritual and material needs. O. Spengler understood civilization somewhat differently. He contrasted civilization, which, in his opinion, is a set of exclusively technical and mechanical achievements of man, culture as the realm of organic life. O. Spengler argued that culture in the course of its development is reduced to the level of civilization and, together with it, moves towards its death. In modern Western sociological literature, the idea of absolutization of material and technical factors, the allocation of human civilization according to the level of technical and economic development is carried out. These are the concepts of the representatives of the so-called technological determinism - R. Aron, W. Rostow, J. Galbraith, O. Toffler.
The list of signs that are the basis for highlighting a particular civilization is one-sided and cannot convey the essence of a given socio-cultural community, although they characterize to some extent its individual features, features, certain specifics, technical and economic, cultural, regional peculiarities given social organism, not necessarily limited by national boundaries.
In dialectical-materialist philosophy and sociology, civilization is viewed as the totality of the material and spiritual achievements of a society that has overcome the level of savagery and barbarism. In primitive society, man was merged with nature and the tribal community, in which the social, economic and cultural components of society were practically not separated, and the relationships themselves within the communities were largely "natural". In a later period, with the rupture of these relations, when by that time society was divided into classes, the mechanisms of functioning and development of society changed decisively, it entered a period of civilized development.
In characterizing this turning point in history, it should be emphasized that civilization is the stage of development at which the division of labor, the exchange resulting from it, and the commodity production that unites both of these processes, reach their full flowering and produce a complete revolution in the entire former society.
Civilization includes the civilized nature transformed by man and the means of this transformation, a person who has mastered them and is able to live in the cultivated environment of his habitat, as well as a set of social relations as forms of the social organization of culture that ensure its existence and transformation. This is a certain community of people characterized by a certain set of values (technologies, skills, traditions), a system of common prohibitions, similarity (but not identity) of spiritual worlds, etc. But any evolutionary process, including the development of civilization, is accompanied by an increase in the diversity of forms of life organization - civilization has never been and will not be united, despite the technological community uniting humanity. Usually, the phenomenon of civilization is identified with the emergence of statehood, although the state and law are themselves a product of highly developed civilizations. They arise on the basis of complex socially significant technologies. Such technologies cover not only the spheres of material production, but also power, military organization, industry, agriculture, transport, communications and intellectual activity. Civilization arises due to the special function of technology, which creates, generates and constructs a normative and regulatory environment adequate to it, in which it lives and develops. Today, many specialists deal with the problems of civilizations, their peculiarities - philosophers, sociologists, historians, ethnologists, psychologists, etc. The civilizational approach to history is considered as an opposition to the formational one. But there is no clear generally accepted definition of formation, and of civilization. There are many different studies, but there is no general picture of the development of civilizations, since this process is complex and contradictory. And at the same time, the need to understand the features of the genesis of civilizations and the birth
within their framework, the phenomenon of culture becomes in modern conditions everything
more relevant.
From the point of view of evolution, the identification of formations or civilizations plays an important role in comprehending the vast amount of information that the historical process provides. The classification of formations and civilizations is only certain perspectives in which the history of the development of mankind is studied. Now it is customary to distinguish between traditional and man-made civilizations. Naturally, such a division is conditional, but nevertheless it makes sense, because it carries certain information and can be used as a starting point for research.
Traditional civilizations are usually called those in which the way of life is characterized by slow changes in the sphere of production, the conservation of cultural traditions, and the reproduction of established social structures and lifestyles over many centuries. Customs, habits, relationships between people in such societies are very stable, and the personality is subject to the general order and is focused on its preservation. The personality in traditional societies was realized only through belonging to a certain corporation and most often was rigidly fixed in one social community or another. A person who was not included in a corporation lost the quality of personality. Obeying traditions and social circumstances, from birth he was assigned to a certain place in the caste-class system, he had to learn a certain type of professional skills, continuing the baton of traditions. In traditional cultures, the idea of the dominance of force and power was understood as the direct power of one person over another. In patriarchal societies and Asiatic despotisms, power and domination extended not only to the subjects of the sovereign, but were also exercised by a man, the head of the family over his wife and children, whom he owned in the same way as a king or emperor, the bodies and souls of his subjects. Traditional cultures did not know the autonomy of the individual and human rights. Ancient Egypt, China, India, the Mayan state, the Muslim East of the Middle Ages are examples of traditional civilizations. It is customary to refer to the number of traditional societies the entire society of the East. But how different they are - these traditional societies! How dissimilar Muslim civilization is to Indian, Chinese, and even more so to Japanese. And each of them also does not represent a single whole - how heterogeneous is the Muslim civilization (the Arab East, Iraq, Turkey, the states of Central Asia, etc.).
The modern period of development of society is determined by the progress of technogenic civilization, which actively conquered more and more new social spaces. This type of civilized development was formed in the European region, it is often called Western civilization. But it is implemented in various versions both in the West and in the East, therefore the concept of "technogenic civilization" is used, since its most important feature is accelerated scientific and technological progress. Technical, and then scientific and technological revolutions make technogenic civilization an extremely dynamic society, often causing several
generations a radical change in social ties - forms of human communication.
The powerful expansion of technogenic civilization to the rest of the world leads to its constant clash with traditional societies. Some were simply absorbed by technogenic civilization. Others, having experienced the influence of Western technology and culture, nevertheless retained many traditional features. The deep values of technogenic civilization were formed historically. Their prerequisites were the achievements of the culture of antiquity and the European Middle Ages, which were then developed in the era of the Reformation and Enlightenment and determined the system of value priorities of technogenic culture. Man was understood as an active being, which is in an active relation to the world.
The idea of transforming the world and man's subjugation of nature was the main one in the culture of technogenic civilization at all stages of its history, up to our time. Transformative activity is considered here as the main purpose of man. Moreover, the activity-active ideal of man's relationship to nature extends to the sphere of social relations. The ideals of technogenic civilization are the ability of an individual to join a variety of social communities and corporations. A person becomes a sovereign personality only because he is not tied to a particular social structure, but can freely build his relationships with other people, merging into various social communities, and often into different cultural traditions. The pathos of the transformation of the world gave rise to a special understanding of power, strength and dominance over natural and social circumstances. Relations of personal dependence cease to dominate in the conditions of technogenic civilization (although one can find many situations in which domination is carried out as a force of direct coercion of one person by another) and are subject to new social ties. Their essence is determined by the general exchange of the results of activity, which take the form of a commodity. Power and dominance in this system of relations involve the possession and appropriation of goods (things, human abilities, information, etc.). An important component in the system of values of a technogenic civilization is the special value of scientific rationality, a scientific and technical view of the world, which creates confidence that a person is capable, by controlling external circumstances, to rationally, scientifically arrange nature and social life.
Let us now turn to the relationship between culture and civilization. Civilization expresses something general, rational, stable. It is a system of relations enshrined in law, in traditions, ways of business and everyday behavior. They form a mechanism that guarantees the functional stability of society. Civilization determines what is common in communities that arise on the basis of the same type of technology.
Culture is an expression of the individual beginning of each society. Historical ethno-social cultures are a reflection and expression in the norms of behavior, in the rules of life and activity, in traditions and habits, not in common among different peoples standing on the same civilizational stage, but in what is specific to their ethno-social individuality, their historical destiny, individual and unique the circumstances of their past and present existence, their language, religion, their geographical location, their contacts with other peoples, etc. If the function of civilization is to ensure a generally significant stable normative interaction, then culture reflects, transmits and stores the individual beginning within the framework of each given community.
Thus, civilization is a socio-cultural formation. If culture characterizes the measure of human development, then civilization characterizes the social conditions of this development, the social existence of culture.
It is today that the problems and prospects of modern civilization acquire a special meaning, due to the contradictions and problems of the global order. We are talking about the preservation of modern civilization, the unconditional priority of universal human interests, as a result of which socio-political contradictions in the world have their limit: they should not destroy the mechanisms of human life. Preventing a thermonuclear war, joining efforts in countering the ecological crisis, in solving the energy, food and raw material problems are all necessary prerequisites for the preservation and development of modern civilization.
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FOREWORD
Philosophy since its inception - and it stood at the origins of science - has always occupied a special place in the system of knowledge about the world. This is primarily due to the fact that the core of philosophy,
Worldview, its historical types, levels and forms
Modern society exists in an era when problems have become aggravated, on the solution of which the answer to the Hamlet question depends: to be or not to be a person and humanity on Earth.
World and Man, Being and Consciousness
Since the birth of philosophy, two and a half millennia have passed, during which views on the content and tasks of philosophy have developed. Initially, philosophy acted as a synthesis of all
The role and significance of philosophy, its main functions
The role of philosophy is determined primarily by the fact that it acts as the theoretical basis of the worldview, and also by the fact that it solves the problem of the cognizability of the world, and finally, the questions of orientation
Philosophy and Science
Philosophy has been associated with science throughout its development, although the very nature of this connection, or rather, the relationship between philosophy and science, has changed over time. On n
Historical types of philosophy
In order to better understand the meaning and essence of philosophy as a science, it is useful and necessary to turn to the history of its development, to consider how the movement of philosophical thought went in different periods
ancient philosophy
The emergence of philosophy refers to that era of world history, when the primitive communal system was replaced by a more developed one - the slave-owning one. In this era in ancient India and K
Realism and nominalism
The transition to the feudal social system was marked by the decline of the independent significance of philosophy. It was accompanied by the displacement of polytheism by monotheism. The dominant form of rel
Philosophy of the Renaissance and Modern Times
As commodity-money relations gradually develop in the depths of feudalism and the beginnings of capitalist production take shape, the need for a new vision is brewing.
Domestic philosophical thought in the 11th - 19th centuries: the main stages and features of its development
The issues of the development of philosophy on the vast territory of our country are complex, if only because the beginning of this process is different at different times for different peoples (in Armenia and Georgia, for example, it began
Formation and development of dialectical materialist philosophy
Dialectical-materialist philosophy, the foundations of which were laid by K. Marx (1818 - 1883) and F. Engels (1820 - 1895), absorbed the significant achievements of the previous fi
Foreign philosophy of the twentieth century
20th century - a time of severe trials and drastic changes in all spheres of public life, which could not but be reflected in the spiritual atmosphere, in all sections of the spiritual culture of the general
The category of being and its place in philosophy
We are surrounded by numerous things, objects with a variety of properties. They form what we call "the world around us". With all the differences in the ideas of different people
Modern science of the systemic organization of matter
The problem of determining the essence of matter is very complex. The difficulty lies in high degree abstractness of the very concept of matter, as well as in the variety of various material objects, forms of matter
Philosophy about the diversity and unity of the world
Throughout the development of philosophy, there are various approaches to the interpretation of the problem of the unity of the world. For the first time on a materialistic basis, the question of the unity of the world of fasting
and quality specific
With all the limited views on the essence of matter, materialist philosophers ancient world, they were right in recognizing the inseparability of matter and motion. Thales changes
Space and time
About what space and time are, people thought in ancient times. In the most distinct form, ideas about space and time have developed in the form of two opposite
The concept of nature. Nature and society
The concept of "nature" covers an infinite variety of phenomena and objects, starting with elementary particles representing the microcosm, and ending with their striking space
Interaction of nature and society. The historically specific nature of society's relationship to nature
The dependence of society on nature can be traced, therefore, at all stages of history, but the significance of various components natural environment was different in different periods.
The essence and global nature of the environmental problem
Until now, when analyzing relations in the "society-nature" system, special attention has been paid to revealing the dependence of society on nature, to their organic interconnection.
Ways to solve the environmental problem. The concept of the noosphere
This prospect is hardly capable of satisfying anyone, ecological problem stood in the form of extremely sharp. Are there real ways to resolve it, are there any options? There are such options
The structure of consciousness and its functions
One can rightly say that a philosophical analysis of the essence of consciousness is extremely important for a correct understanding of the place and role of man in the world. That is why the problem of
Consciousness as the highest form of reflection of reality
The position of materialistic dialectics that it is impossible to separate consciousness, thinking from matter that thinks, that consciousness is derived from matter, is extremely simple and understandable.
Consciousness and the brain. material and ideal
An analysis of the development of the psyche of animals shows that the level of its development, and hence the degree of development of the forms of reflection, are a function of the complexity of their behavior, and most importantly, the complexity of
From the mind of animals to the mind of man
The origin of consciousness The dialectical-materialist approach to the study of consciousness assumes, as the most important
Consciousness and language. Natural and artificial languages
Arguing that the language was formed and developed in close connection with the development of labor and society, it should be noted that, at the same time, one of the prerequisites for its emergence on the biological
Dialectics as a science
Is the world developing, and if it is developing, how is the development process proceeding? Are all changes in it unique, or are there some that are necessarily repeated? What is the source of development
With movement and change
First of all, we note that philosophical principles are understood as a set of the most general initial premises, fundamental ideas that characterize the understanding of the world. The principle is universal
The concept of the laws and categories of dialectics
Category is an ancient Greek word meaning indication, statement. The categories of dialectics are the basic concepts that reflect the essential aspects of the universal connection and development
Basic laws: dialectics of quantitative and qualitative changes, unity and struggle of opposites, negation of negation
Considering objects and phenomena in their formation, change and development, let us ask ourselves the question: what is the mechanism of development, its causes, direction of development? The answers to this question are given
Categories of dialectics
Along with the fundamental and basic laws, the most important place in the structure of dialectics is occupied by categories that reflect the universal aspects, properties, relations that are not inherent in all
Cognition as a reflection of reality. Dialectics of the process of cognition
Any type of activity, more than that, successful orientation in the world presupposes an adequate, correct reproduction, reflection of reality, i.e. acquisition of relevant knowledge
The role and place of practice in the cognitive process
Materialism of the 17th - 18th centuries. by virtue of his contemplation, he saw, on the one hand, nature, and on the other, man, passively, like a mirror, reflecting it. We have already noted above that
Cognition and creativity
A person not only learns the world by discovering something new, but also changes, transforms it on the basis of acquired knowledge. All second, artificially created nature, or, in other words, h
Empirical and theoretical levels of scientific knowledge
The cognitive attitude of a person to the world is carried out in various forms - in the form of everyday knowledge, artistic and religious knowledge, and finally, in the form of scientific knowledge.
The main stages of the cognitive cycle and forms of scientific knowledge. Scientific theory and its structure
In the process of cognition, some stages of the scientific cognitive cycle can be distinguished - the formulation of the problem, which can be defined as knowledge about ignorance, knowledge with a question mark. AT
Analysis
9.1. Society as a subsystem of objective reality, its primary elements and theoretical model
The essence of the dialectical-materialist approach to society
The history of society, its development is the result of the activity of people endowed with consciousness. As a result, when analyzing social phenomena, a kind of optical illusion arises: it seems that
Dialectics of objective and subjective in the development of society. Problems of social determinism
Practical activity, socio-historical practice - this is the factor that ensures the movement of human society and underlies its history. This is first of all
Problems of the materialistic understanding of history
10.1. Basic principles and specific features materialistic understanding of history Society is part of the material world, social form movements
material production
The socio-philosophical analysis of material production involves consideration of the following main components of the material and production sphere: 1) labor as a complex
Dialectics of productive forces and production relations
Materialism discovered the universal law of the development of material production - the law of the correspondence of production relations to the nature and level of development of the productive forces. It's supposed to
Socio-economic formation
Materialism made it possible to discover common recurring features in the socio-economic development of different countries and gave grounds to attribute them to a certain social type, called
Basis and superstructure
Understanding the laws of social life is connected not only with the study of its material foundations, but also with consideration of how, under the influence of being and, above all, material
Social evolution and revolution
Along with relatively calm evolutionary development society, there is also one that is marked by relatively more rapidly flowing historical events and processes that contribute
Driving Forces and Subjects
HISTORICAL PROCESS 11.1. Interests as the driving force behind people's activities Society does not stand still, it is constantly changing, developing under the influence of
The social structure of society
The social structure of society involves considering society as an integral system with internal differentiation, and the various parts of this system are in close relationship.
The political system of society and its elements
The most important part of the superstructure is the political ideas, theories, political relations and organizations that make up the political system of society, which arises on a certain stage.
State: its origin and essence
The question of the origin, essence and functions of the state deserves close attention, since it is the state that is the core of political system, the oldest and most developed
Culture and civilization
13.1. The concept of culture. Essence, structure and basic functions of culture. Culture and activities The concept of culture is complex and ambiguous. Cool
Spiritual production and spiritual life of society
The spiritual life of society is a sphere of public life that, together with economic and socio-political life, determines the specifics this society in all its integrity
Forms of public consciousness
The forms of social consciousness are understood as various forms of reflection in the minds of people of the objective world and social being, on the basis of which they arise in the process of practical work.
E) Natural-scientific consciousness
natural science consciousness special shape public consciousness is complex, social phenomenon. In the era of scientific and technological revolution, it actively invades all spheres of society, becomes a direct
G) Economic consciousness
Economic consciousness appeared as a response to a social order, to the need to comprehend such social phenomena as the economy, the economics of industry, the economics of agriculture, economics.
H) Ecological consciousness
In modern conditions, the most important role is given to ecological consciousness, understanding by man of his unity with nature. Ecology (from Greek ekos - dwelling and
Social progress and global problems of our time
15.1. Correlation between the concepts "development", "progress", "regression" The problem of historical progress is one of the central
Social progress and its criteria
The idea that changes in the world are taking place in a certain direction arose in ancient times and was originally purely evaluative. In the development of pre-capitalist
Global problems of our time and the main ways to solve them
In the process of the historical development of human activity, obsolete technological methods are breaking down, and with them obsolete social mechanisms of interaction.
The problem of man and his freedom in philosophy
The problem of man occupies an important place in philosophy. What is a person? What is its essence? What is its place in the world and in society? The importance of the human problem
Personality in different types of society
In the primitive era, with the underdevelopment of the productive forces and the weak social dismemberment of society, the individual, his life, act as if part of a natural and social whole (ro
Federal Agency for Education and Science
Higher professional education
Tula State University
Department of Sociology and Political Science
Course work
on the topic: "The influence of culture on the development of personality"
Completed by: student gr.720871
Pugaeva Olesya Sergeevna
Tula 2008
Introduction
1. Sociological analysis of the phenomenon of culture
1.1 The concept of culture
1.2 Functions and forms of culture
1.3 Culture as a systemic education
2. The role of culture in human life
2.1 Forms of manifestation of culture in human life
2.2 Personal socialization
2.3 Culture as one of the most important methods of personality socialization
Conclusion
List of used literature
Introduction
The word "culture" comes from the Latin word cultura, which means to cultivate, or cultivate the soil. In the Middle Ages, this word began to denote a progressive method of cultivating grain, thus the term agriculture or the art of farming arose. But in the 18th and 19th centuries it began to be used in relation to people, therefore, if a person was distinguished by the elegance of manners and erudition, he was considered “cultured”. Then this term was applied mainly to aristocrats in order to separate them from the "uncivilized" common people. The German word Kultur also meant a high level of civilization. In our life today, the word "culture" is still associated with the opera house, excellent literature, good education. The modern scientific definition of culture has discarded the aristocratic shades of this concept. It symbolizes the beliefs, values, and expressions (used in literature and art) that are common to a group; they serve to streamline the experience and regulate the behavior of the members of that group. The beliefs and attitudes of a subgroup are often referred to as a subculture. The assimilation of culture is carried out with the help of teaching. Culture is created, culture is taught. Since it is not acquired biologically, each generation reproduces it and passes it on to the next generation. This process is the basis of socialization. As a result of the assimilation of values, beliefs, norms, rules and ideals, the formation of the child's personality and the regulation of his behavior take place. If the process of socialization were to stop on a massive scale, it would lead to the death of culture.
Culture forms the personalities of the members of society, thereby it largely regulates their behavior.
How important culture is for the functioning of the individual and society can be judged by the behavior of people who are not covered by socialization. The uncontrolled, or infantile, behavior of the so-called children of the jungle, who were completely deprived of human contact, indicates that without socialization, people are not able to adopt an orderly way of life, master the language and learn how to earn a livelihood. As a result of observing several “creatures that showed no interest in what was happening around, who rhythmically swayed back and forth like wild animals in a zoo,” an eighteenth-century Swedish naturalist. Carl Linnaeus concluded that they are representatives of a special species. Subsequently, scientists realized that these wild children did not have the development of personality, which requires communication with people. This communication would stimulate the development of their abilities and the formation of their "human" personalities. By this example, we proved the relevance of the given topic.
Target This work is to prove that culture really affects the development of the individual and society as a whole. To achieve this goal, the course work puts the following tasks :
· conduct a complete sociological analysis of the phenomenon of culture;
identify the various elements and components of culture;
determine how culture affects the socialization of the individual.
1. Sociological analysis of the phenomenon of culture
1.1 The concept of culture
The modern understanding of the word culture has four main meanings: 1) the general process of intellectual, spiritual, aesthetic development; 2) the state of society based on law, order, morality, coincides with the word "civilization"; 3) features of the way of life of any society, group of people, historical period; 4) forms and products of intellectual, and above all artistic activity, such as music, literature, painting, theater, cinema, television.
Culture is also studied by other sciences, for example, ethnography, history, anthropology, but sociology has its own specific aspect of research in culture. What is the specificity of the sociological analysis of culture, which is characteristic of the sociology of culture? A characteristic feature of the sociology of culture is that it discovers and analyzes the patterns of sociocultural changes, studies the processes of the functioning of culture in connection with social structures and institutions.
From the point of view of sociology, culture is a social fact. It covers all ideas, ideas, worldviews, beliefs, beliefs that are actively shared by people, or are passively recognized and affect social behavior. Culture does not just passively “accompany” social phenomena which flow, as it were, outside and apart from culture, objectively and independently of it. The specificity of culture lies in the fact that it represents in the minds of members of society all and any facts that mean something specifically for a given group, a given society. At the same time, at each stage of the life of society, the development of culture is associated with a struggle of ideas, with their discussion and active support, or passive recognition of one of them as objectively correct. Turning to the analysis of the essence of culture, it is necessary to take into account, firstly, that culture is what distinguishes man from animals, culture is a characteristic of human society; secondly, culture is not biologically inherited, but involves learning.
Due to the complexity, multi-layered, multi-faceted, multi-faceted concept of culture, there are several hundred of its definitions. We will use one of them: culture is a system of values, ideas about the world and rules of behavior common to people connected by a certain way of life.
1.2 Functions and forms of culture
Culture performs diverse and responsible social functions. First of all, according to N. Smelser, it structures social life, that is, it does the same thing as genetically programmed behavior in the life of animals. Culture is transmitted from one generation to another in the process of socialization. Because culture is not biologically transmitted, each generation reproduces it and passes it on to the next generation. This process is the basis of socialization. The child learns the values, beliefs, norms, rules and ideals of society, the personality of the child is formed. Personality formation is an important function of culture.
One more, no less important function culture is to regulate the behavior of the individual. If there were no norms, rules, human behavior would become practically uncontrollable, chaotic and meaningless. How important culture is for the life of a person and society can be judged if we recall once again the human cubs described in the scientific literature, which, by chance, turned out to be completely deprived of communication with people and were “brought up” in a herd of animals, in the jungle. When they were found - after five or seven years and again came to people, these children of the jungle could not master the human language, they were unable to learn an orderly way of life, to live among people. These wild children did not have the development of personality, which requires communication with people. The spiritual and moral function of culture is closely connected with socialization. It reveals, systematizes, addresses, reproduces, preserves, develops and transmits eternal values in society - goodness, beauty, truth. Values exist as an integral system. The set of values generally accepted in a particular social group, country, expressing their special vision of social reality, is called mentality. There are political, economic, aesthetic and other values. The dominant type of values are moral values, which are the preferred options for relationships between people, their connections with each other and society. Culture also has a communicative function, which makes it possible to consolidate the connection between the individual and society, to see the connection of times, to establish the connection of progressive traditions, to establish mutual influence (mutual exchange), to select the most necessary and expedient for replication. You can also name such aspects of the purpose of culture as being an instrument of development social activity, citizenship.
The complexity of understanding the phenomenon of culture also lies in the fact that in any culture there are its different layers, branches, sections.
In most European societies by the beginning of the 20th century. there are two forms of culture. Elite culture - fine arts, classical music and literature - was created and perceived by the elite.
Folk culture, which included fairy tales, folklore, songs and myths, belonged to the poor. The products of each of these cultures were intended for a specific audience, and this tradition was rarely broken. With the advent of the mass media (radio, mass print media, television, records, tape recorders), the distinctions between high and popular culture were blurred. This is how a mass culture emerged, which is not associated with religious or class subcultures. The media and popular culture are inextricably linked. A culture becomes "mass" when its products are standardized and distributed to the general public.