1. Subject of cultural studies. Culturology in the system of humanitarian knowledge.

Culturology is the science of the most general patterns of cultural development, of the multiplicity of development of different cultures.

The subject is culture, taken as a holistic phenomenon (material, spiritual, socio-political) and interpreted (considered) in the course of historical development.

Culturology – studies the patterns of the emergence and development of culture, the principles of its functioning, the interrelation and interdependence of individual cultures that differ in spatio-temporal, socio-political and other characteristics.

Cultural theory studies culture as a system of social phenomena and as a social process.

Culturology is a complex scientific discipline based on:

In anthropology (the science of man),

History (culture is viewed from the perspective of historical development),

Philosophy (first section - philosophy of culture)

Social psychology (explores the problem of mentality)

Sociology (the science of society, processes occurring in society, interaction between the individual and society)

Aesthetics (the science of beauty) and other humanities.

Culturology emerged as a separate independent discipline already in the 20th century.

The term culturology was first used by the German scientist Ostwaldt (1909), who substantiated the need for a systematic approach to the study of culture.

Currently, cultural studies are considered as the methodological basis of the entire complex of cultural sciences.

Tasks of culturologists:

1. study of culture as a system of cultural phenomena

2. consideration of cultural codes (code is a method of transmitting information) - preliterate, written, screen and methods of communication.

3. resolving problems of socio-cultural dynamics, i.e. development

4. study of the mental content of culture

5. consideration of the typology of culture and cultural units.

Research methods:

1. historical

2. comparative historical

3. civilizational-typological

4. morphological (morpho - form)

5. semiotic, i.e. sign-linguistic (are distinguished various groups languages ​​– natural, artificial (computer, Morse code), secondary (language of dance, music),

6. system

7. statistical, etc.

2. Culture as a social phenomenon: concept, essence.

Antiquity period (2 thousand BC – 4th century AD)

The word culture first appears in Ancient Rome and translated from Lat. means cultivation, processing, but already the Roman thinker Cicero used this term in figuratively in relation to a person - “cultivation of the human soul” (good manners, education).

Middle Ages (late 5th century – 14th century)

In this era, the concept of culture was considered as a derivative of the word “cult” (deification, veneration). The culture was religious in nature.

Human creative abilities were realized through love for God.

Renaissance (Renaissance) 15th - 1st half of the 17th century secular trends appear in culture (secular education system, secular genres in painting, etiquette (1st book on etiquette in Italy in 1557).

Beginning of the Modern Age (mid 17th - early 20th centuries) - the beginning of bourgeois revolutions in Europe)

Various interpretations of the concept of culture appear. For the first time, the term culture was used as an independent concept by a German jurist of the 17th century. – Pufendorf (as a synonym for social civil status). The conceptual foundations of culture were developed by German philosophers of the late 18th century. – I third of the 19th century. – Herder, Kant, Hegel.

By culture they understood, first of all, the spiritual side of human life, that sphere that goes beyond the boundaries of human nature and the traditions of his social existence. They valued the creative act of insight above all else.

Herder considered culture as the “second genesis of man,” that is, the second birth of man..

Kant connected culture, first of all, with the moral side. “Only two things are worthy of wonder and awe - the starry sky above us and the moral law within us.” Morality makes a person human.

In parallel with the positive assessment of culture, a negative view of culture is also being formed, where it is seen as a means of enslaving a person (J. J. Rousseau, F. Nietzsche, Z. Freud). They viewed man as a natural being in essence, man is anti-cultural.

Rousseau saw in man a creation that was ideally beautiful from the very beginning. In society, thanks to culture, negative qualities are formed in it (cruelty, envy).

The views of Nietzsche and Freud are based on the contradiction between the natural inclinations in man himself and the existing norms of collective morality. Submitting to them, a person comes into conflict with himself and becomes weak and complex.

Freud went down in history as the author of a theory of personality based on the concept of “libido.” Meaning: in the process of life, a person accumulates excess sexual energy (libido), which he can sublimate (transfer, transform at a higher level) into various areas(politics, science, art...). Freud turned to the life and work of outstanding people, in particular, the titans of the Renaissance (L. Da Vinci, Michelangelo, Raphael).

3. Structure and functions of culture.

Structurally divided

By subject - carrier (individual, collective, nation, people, ethnic group, humanity (at different stages).

A subculture is an autonomous culture of a certain social group with its own norms and values ​​(youth subculture).

Acculturation is the process of an individual’s entry into society, familiarization with culture (emigration).

By type - the basis is the types of human activity: material, spiritual, social.

Material culture is the sphere of materially transformative human activity and its results:

Production culture (equipment, tools, technologies)

Life culture

Home culture

Culture human body(Physical Culture)

Work culture (economist's pipes)

Spiritual culture is the sphere of spiritual activity and its results:

Legal culture

Moral (ethical) culture

Scientific

Pedagogical

Artistic

Aesthetic

Spiritual culture is the correspondence of the level of personal development to the level of development of society (Giordano Bruno)

Spiritual culture shapes the intellectual qualities of an individual

Social culture – reflects the relationships that arise between people in society (at the level of the state, dictatorship, democracy).

By levels

1. mass - elite

2. official - underground

3. ordinary - specialized

The nature.

1. professional culture is the totality of knowledge, skills and abilities required to perform one’s official duties.

2. general culture– correspondence of the level of development of the individual and society to the needs of the time

1. CONSTITIVE - includes cultural values, both material and materialized spiritual (based on any find, we draw conclusions about the entire era)

2. praxeological - includes social institutions involved in the creation, preservation and dissemination of cultural values

3. regulatory - includes social institutions that regulate relationships between people (relationships between people in the West and East are different)

You can take time parameters - past, present, future.

Functions of culture:

1. opportunistic – helps a person adapt to the world around him (parents adapt more to their children or vice versa)

2. human-creative – contributes to the formation of one or another type of personality

Eastern type – naturalness, religiosity, humility

antique type - the desire for beauty, harmony

medieval type - chivalry - valor, courage, bravery

clergy - a person trying to benefit

burgher type - hard work, diligence; Renaissance type - modern type - strives for innovation

3. social memory function (informative)

meaning - each generation, entering life, masters the achievements of previous generations (Euclid, Pythagoras, Heradotus, Plato, Aristotle)

4. epistemological (cognitive) - implemented through scientific research.

The 20th century brought the world 8,527 scientific discoveries (space exploration, information technology, cloning).

5. compensatory (protective) – promotes human survival and the realization of his creative potential (religion, science, art).

Diana Gurtskaya – blind singer

6. axiological (value) - helps a person choose for himself certain values ​​in life

7. function of catharsis (purification) -

religion is confession, by confessing a person is cleansed

art - music - listening to music relieves stress

painting – a person cleanses and becomes healthier

8. game function - a person combines various roles in the process of life activity

9. semistic (sign-linguistic)

Language is a means of recording, storing, processing, and transmitting cultural information.

The language of science, youth, colloquial, slang, the language of painting, art.

10. integrating and disintegrating functions (uniting and separating) - religion, politics.

1. What values ​​does folk culture affirm?
a) traditional
b) non-traditional
c) archaic
d) ordinary
e) none of the above

2. Which of the following characteristics contributes to cultural stability?
a) elitism
b) diffusionism
c) isolation
d) tolerance
e) marginality

3. What is the name of the set of sciences that study the culture of a people, expressed in language and literary creativity?
a) cultural studies
b) literary criticism
c) philology
d) linguistics
e) cultural philosophy

4. The essence of cultural conservatism is the desire to:
a) preserve an obsolete culture
b) preserve the obsolete elements of society
c) improve the revived elements of culture
d) preserve cultural values
e) revive obsolete elements of culture

5. What is the progressive movement of a sociocultural system from the simplest to the most complex structure, from a less perfect to a more perfect form called?
a) progress
b) development
c) regression
d) revolution
e) evolution

6. What is the name of the set of political, ideological, moral, ethical, cultural and everyday norms of life and behavior that manifest themselves in direct communication between representatives of different nationalities?
a) culture of interethnic communication
b) national culture
c) regional culture
d) culture of the nation
e) subculture

7. What is the name of the set of rites and rituals associated with belief in the supernatural?
a) canon
b) actions
c) worship
d) worship
e) cult

8. What is the name of a region of the world that, in the sociocultural sense, develops independently, regardless of the processes occurring in other regions?
a) local civilization
b) cultural-historical type
c) cultural district
d) ecumene
e) habitat

9. What is the name of the process during which an individual masters traditional ways of thinking and acting characteristic of the culture to which he belongs?
a) fetishization
b) enculturation
c) mythologization
d) innovation
e) none of the above

10. To which direction in fine arts belong to the following artists: C. Monet, O. Renoir, C. Pissaro, A. Sisley, E. Degas?
a) impressionism
b) modernism
c) expressionism
d) cubism
e) Fauvism

11. What is the name of charity, helping the poor, the needy, the socially vulnerable?
a) patronage
b) patronage
c) sponsorship
d) patronage
e) philanthropy

12. Ambivalence as specific feature artistic images of folk laughter culture of the Middle Ages and the Renaissance are reflected in the works of a domestic culturologist:
a) N. Berdyaeva
b) M. Bakhtin
c) E. Ilyenkova
d) L. Batkina
e) N. Arsenyev

13. What is the process of an individual’s entry into society, mastering it socially, called in cultural studies? cultural heritage?
a) integration
b) enculturation
c) initiation
d) assimilation
e) identification

14. Who belongs to the anthropological school in cultural studies?
a) E. Taylor
b) I. Kant
c) G. Vico
d) J. Fraser
e) D. Bell

15. Name the direction in Western European art of the 12th-14th centuries, which was essentially cult, characterized by the dominance of line, vertical composition, as well as a close connection between sculpture and architecture?
a) empire style
b) romanticism
c) baroque
d) gothic
e) rococo

16. The term “Hellenism” denotes a certain “Greek-Oriental syncretism”, which was the result of:
a) constant wars of the Greeks with their neighbors
b) the migration of Greeks in the XII-XIII centuries. BC.
c) Peloponnesian Wars 431-404. BC.
d) alliance between the Greeks and Romans
e) conquests of Alexander the Great

17. When did cinema originate in Russia?
a) in 1902
b) in 1905
c) in 1908
d) in 1910
e) in 1912

18. What is the name of the process through which culture is transmitted from previous generations to subsequent ones through learning?
a) educational process
b) didactic process
c) cultural transmission
d) cultural continuity
e) cultural assimilation

19. What is the name of a set of objects natural phenomena included in cultural circulation of a given people, as well as ideas about the norms, goals and spiritual determinants of activity?
a) the value of technology
b) moral values
c) artistic values
d) scientific values
e) cultural values

20. What is the name of an element of laughter culture, subtle hidden ridicule or allegory, when a word or statement acquires in the context of speech a meaning that is opposite to the literal meaning, denies it or casts doubt on it?
a) satire
b) humor
c) joke
d) irony
e) everything except a)

21. Choose the correct, in your opinion, judgment about the relationship between cultural studies and philosophy:
a) philosophy is a methodology in relation to cultural studies
b) philosophy and cultural studies are identical concepts
c) cultural studies is an indispensable and obligatory part of philosophy
d) cultural studies is a special philosophy, namely the philosophy of culture
e) everything except d)

22. Name the only female deity in the ancient Russian pagan pantheon:
a) Yarilo
b) Simagl
c) Mokosh
d) Svarog
e) Stribog

23. How is the category “subculture” understood in cultural studies?
a) one of the varieties of anticulture
b) autonomous culture of a particular social group
c) culture of the elite strata of society
d) grassroots culture
e) mass culture

24. Find the correct definition of the concept “cultural universals”:
a) core values inherent in all types of crops
b) values ​​characteristic of spiritual culture
c) basic values ​​inherent in the dominant culture
d) core values ​​inherent material culture
e) values ​​inherent in the subculture

25. What are the names of meanings, ideas, knowledge, artistic images, moral and religious motives of activity that acquire a positive evaluative meaning in a given culture?
a) spiritual values
b) social values
c) material values
d) cultural values
e) none of the above

26. What is the name of the movement in Western European art of the 16th century, which reflected the crisis of humanism, which is characterized by the assertion of instability, tragic dissonances, power supernatural powers, subjectivity?
a) antisimentism
b) mannerism
c) courtliness
d) Fauvism
e) realism

27. What is the humanistic tendency in the spiritual culture of the Renaissance?
a) demonstration of dignity common man in the plastic art of the Renaissance
b) appeal to culture contemporary artists society
c) demonstration of the beauty of the human body
d) appeal to man as the highest principle of existence, faith in his capabilities, will and reason
e) none of the following

28. What is the chronological framework of the Renaissance for most European countries:
a) XIII-XVII centuries
b) XIV-XVI centuries.
c) XIV-XVII centuries.
d) XV-XVIII centuries.
e) XV-XVII centuries.

29. What is the name of the youth movement that arose in the late 70s, declaring itself the guardian of social order and opposing the anarchic, destructive influences of a number of youth subcultures?
a) rockers
b) teds
c) punks
d) hippie
e) beatniks

30. What is the name of non-professional, anonymous, collective culture, including myths, legends, tales, epics, epics, fairy tales, songs, dances?
a) folk culture
b) amateur performances
c) folk art
d) arts and crafts
e) popular culture

Introduction

§1. Culture of the estates

Conclusion

Literature

Introduction

A social community is a collection of people characterized by the conditions of their life that are common to a given group of interacting individuals. The main elements of the social structure of society are such social communities as classes and class-like groups, estates, ethnic, socio-demographic groups, socio-territorial communities (city, village, region). Each element of the social structure has its own specific system of norms and values, and therefore can be considered as a sociocultural community.

§1. Culture of the estates

The class division of society was extremely developed in ancient times. In a number of countries (England, Holland, Spain, Sweden) some of its elements have been preserved to this day. In different states, in different eras There were different classes. The relationships between them were different, the role of each of them in the life of society, in the formation national culture. In ancient Rome, for example, at the top of the class ladder, there were two classes - senatorial and equestrian. The rest of the population consisted of free citizens, freedmen and slaves. In the Middle Ages, in most countries of Western Europe, the ruling classes were the clergy and nobility, which rose above the third class, which included peasants, burghers, merchants, etc. In Russia, until 1917, the clergy, nobility, Cossacks, peasantry, petty bourgeoisie, and merchants existed as special estates. The culture of each of these classes, being integral part national culture, had its own class characteristics.

Noble culture. The nobility is a collection of fragments that change their outlines and composition as history moves. France of the 14th-15th centuries is most often referred to as a classical class society. or Russia at the end of the 16th century - early XVII centuries, when the nobility turned from land holders into hereditary farmers.

On the one hand, the nobles rely on their monopoly of land ownership, they live and dominate society thanks to it. This property is given to them in the form of “family” - in the sense of its opposition commodity relations- natural connection. The nobility is therefore extremely heterogeneous; it is divided into old princely families, the new nobility; court nobility and provincial landowners. But there is also a common class interest: in preserving feudal exploitation and one’s own privileges.

However, the coin also has a flip side. On this - the other - side, nobles are service people who had a preferential, if not exclusive, right to occupy government positions. In those countries where the formation of the capitalist structure was delayed and proceeded with the active participation of the state, the nobility was the first free class of the emerging “civil society.” This, in particular, happened in Russia and this largely explains the positive role of the nobility in the development of Russian XVIII culture- first thirds of the XIX V. It should also be noted that the nobility was the first class in Russia exempted by law from corporal punishment.

Noble consciousness as an element of culture quite clearly reveals two features: paternalism and conservatism. Paternalism (from the Latin patemus - fatherly) is a value orientation arising from the personal form of social relations and presupposing social inequality of interacting individuals. The paternalistic approach required that all relationships between people be built on the model of the relationship between fathers and children.

The inequality of rights and duties, from which the paternalistic way of thinking flowed, meant, among other things, that actions were not always judged by their intrinsic merit. Not lower value acquired the class affiliation of the person who committed the offense.

The manifestations of feudal paternalism in relation to women are very peculiar. The medieval knight had to take care of orphans and widows. Of course, the forms of “service” depended on social status sides

Along with paternalism, a remarkable feature noble image life and consciousness was, as already mentioned, a tradition. Tradition determined the type of occupation worthy of a nobleman. The American sociologist T. Veblen, in his work “The Theory of the Leisure Class,” names four activities that did not damage the honor of those who stood at the top of the social hierarchy: management, religious functions, war and sports. In relation to the nobility, one should add the management of their land management here.

The nobility was traditionally a service class: it held on, as the Russian historian S.F. wrote. Platonov, at the beginning of his personal career. With the emergence of the absolute monarchy, it turned into a “state” class: the binding force of vassal loyalty is now concentrated on the monarch as the personification of the suzerain principle. Along this path, new ideological values ​​were created and incorporated into the noble culture. But, on the other hand, thanks to the same process, many requirements of the noble code of honor lost their functionality, degenerating into prejudice or cultural “fossil.”

It should be noted that absolutism influenced spiritual life not so much through the novelty of ideas as through its direct administrative intervention in the activities of cultural institutions. Already the 17th century fully demonstrated the importance of science for strengthening the economic power of the country and the development of military affairs.

Our outline of some features of noble culture will certainly be incomplete if we do not mention one more phenomenon of noble culture, namely the Russian noble estate. Russian noble estate XVII-XVIII centuries - a unique phenomenon primarily due to the socio-historical features of development Russian state.

The world of the estate is reflected in the memoir and literary tradition from A. Bolotov and A. Radishchev to A. Chekhov and I. Bunin. Many arts came together to create the estate ensemble: architecture, park design, painting, sculpture, theater and music. Estate culture greatly contributed to the flourishing of the Russian art of the 19th century V.

Noble culture in many of its features and aspects was a pan-European culture. And while the occupation of the overwhelming majority of the population of the European continent was agriculture, the noble “nests” objectively contained the opportunity to be conductors of urban culture in the inert, calloused peasant world.

Culture of the Cossack class. One of the most interesting and still little studied phenomena by cultural scientists is, undoubtedly, the Cossack culture. The Cossacks, which existed for several centuries in the border zone of the Russian and Polish-Lithuanian states, ultimately formed into a fairly powerful military service class with its own special way of life, its privileges, rights and responsibilities, its own, and very considerable, military property, its culture. Of course, the culture of the Cossacks is inseparable from the culture of the Russian people and is its integral part. At the same time, the historical fate of the Cossacks, their composition, origin, their functions as a military service class left a serious imprint on all aspects of the way of life and spiritual life of the Cossacks.

The first and, perhaps, the most important feature of what can be called the Cossack culture itself is the cult of service to the Fatherland, the “cult of military valor.” This is quite natural, given that the main occupation of the Cossacks was military service. Cossack customs themselves were supposed to see in a man First of all, Cossacks, from an early age, were trained to be warriors. military service, taught horse riding and fencing, shooting, orienteering, taught military regulations and military formation.

The formation of Cossack culture was seriously influenced by the origin and National composition Cossacks. The fact is that, although the bulk of the Cossacks were Russians, a fairly significant role in the formation of a number of troops was also played by Kalmyks (Don and Ural troops), Ukrainians (Zaporozhye and Kuban troops), Tatars and Bashkirs - among the majority of troops in the east and south of Russia and etc. This left a serious imprint on the customs and even the speech of the Cossacks - there were significantly more words of Turkic origin in the speech of the Cossacks than in the speech of peasants, for example, from the Great Russian provinces, and on the Don up to early XIX V. The eastern element is quite strongly felt in the clothing, life of the Cossacks, and in their military tactics.

Finally, circumstances related to the history of the Cossacks, especially its initial pages, had a very significant influence on Cossack culture. Many Cossacks traced their origins to runaway peasants who escaped captivity in Zaporozhye, the Volga, Don, and Yaik in search of a better life. Their main industries then, besides hunting and fishing, there were military expeditions against neighboring peoples and tribes, as well as attacks on merchant, and often sovereign, caravans. It is no coincidence that in many documents of the 16th-18th centuries. free Cossacks were often called “thieves”, “robbers”. It is also known that it was the Cossacks who formed the core of the rebel peasant troops of Bolotnikov, Razin, Pugachev. Finally, in the Cossack culture, attention is drawn to the commitment to democratic traditions in self-government, which is understandable, given the history of Cossack culture, the desire for independence reached the point of separatism, the idealization of Cossack autonomy, even independence, including from Moscow.

Many elements of the specific Cossack culture have become quite firmly entrenched in the culture of Russians and are preserved in it to this day.

Peasant culture. The peasantry is a social group of direct producers engaged in labor in agriculture. This social group arose along with the transition to agriculture at the dawn of human history and went through several stages of its social development(as a class and estate) and all stages of development human society. It was the peasantry that constituted the bulk of the socio-political concept of “people” in most societies, being the “salt of the earth”, the creator and bearer of a unique culture. The material prerequisites for its formation as a class were the establishment of the dominance of the agrarian economy, the identification of small farming as the main economic unit and family as the main type of production cooperation. This determined the attachment of the peasantry to nature: closeness to the land, subordination to natural cycles, attachment to a relatively limited space, inclusion in a naturally inextricable group of consanguineous communities, as well as neighboring and spiritual communities. As a social group, the peasantry occupied the lowest level. in the social hierarchy, experienced direct and indirect exploitation and even endured slavery. This also could not but leave an imprint on his spiritual appearance and culture.

It is worth pointing out the duality that determined the spiritual life of the peasant: on the one hand, he is the owner, on the other, he is the producer; on the one hand, he is the main producer of life's goods, on the other, he has no rights; on the one hand, he plows the land by the sweat of his brow, on the other, he creates culture.

In the spiritual life of the peasantry, a spontaneous-emotional rather than a rational perception of the world and life in general prevails. The picture of the world is still dominated by nature, not society.

Consistency, repeatability of basic parameters peasant life gave rise to the healthy conservatism of his culture, the predominance of tradition over innovation, and tradition is reproduced even when, for one reason or another, its original meaning is lost and the peasant himself cannot explain it.

Custom serves as the regulator of peasant life and morality. If tradition is elements of social and cultural heritage that are passed on from generation to generation and preserved for a long time, then custom is established rules of behavior in a given community. Ritualism is also characteristic of peasant culture.

As a rule, each part of the peasantry (village, hamlet, parish) has its own local holiday, which is considered the main holiday. So, in Russian villages this applies to the so-called “festivities” - for example, on Elijah’s Day, a festivities are always held in one, and on Easter - in a neighboring village, etc., and residents of all surrounding villages gather there for the holiday.

The wealth of life experiences bestowed by the multifaceted changeable nature, living labor and celebration found its expression in the language and linguistic creativity of the peasantry. His language is distinguished by its metaphorical, colorful, rich expressiveness, precise detailing, his speech is distinguished by imagery, expressive intonation, and an abundance of sayings and proverbs.

The direct emotional attitude to the world and visual-figurative thinking characteristic of the peasantry also required appropriate forms of expression, which became folklore. Characteristics folk literature are orality, variation, anonymity and collectivity of creation, direct contact of the creator or performer (interpreter) with listeners, multi-genre.

Peasant culture, like its creator and bearer himself, has undergone significant changes over time, and therefore we can only talk about its most general features and trends. Other classes that have ever existed in various states also contributed to the formation of national and universal human cultures - senators of Rome and priests of Western Europe, Russian petty bourgeois and merchants or artisans. In modern and modern times, instead of class culture, the culture of other people comes to the forefront. social groups.

§ 2. Culture of modern social groups

In modern society, it is advisable to distinguish between elite and mass culture. The problem of their existence, interaction and influence on the development of the individual and society is one of the most acute over the last century. Many of the greatest philosophers of the 19th-20th centuries. developed the concept of elite and popular culture s.

The idea of ​​the philosopher - Nietzsche - was that all of humanity consists of two types of people - on the one hand, the chosen ones, those who have the ability to create art and enjoy it, on the other, a multimillion-dollar mass, a crowd whose only task is to provide for the chosen ones. The idea of ​​existence elite culture It was supported by Oswald Spengler in his “The Decline of Europe”.

Nowadays, there are two approaches to understanding and defining elite and mass culture. The first of them is based on the principle of class culture, in connection with which elite and mass culture are considered as two sides of a single process. Mass culture acts as a means and result of influencing the masses of the bourgeoisie, which seeks to subordinate the people to its interests, i.e. it is a culture created by the ruling class for the masses. Elite culture is a means and result of the influence on the artist, again, of the bourgeoisie, which seeks to tear him away from the broad masses of the people and force him to serve a small part of people belonging to the social elite of society, i.e. culture ruling class.

IN Lately Another approach is becoming increasingly widespread, based on the fact that the division into elite and mass culture is associated not with a social attribute, but, first of all, with a spiritual one. Already in the works of the Spanish philosopher José Orgega y Gasset (1883-1955), who most deeply developed the concept of elite and mass culture, the elite as the bearer of culture is considered regardless of social status. By dividing society into two unequal groups: the masses and the selected minority, Orhega y Gasset emphasizes that this division is not into hierarchical social groups, but into types of people. It follows that in every class and, indeed, in every social group, one can find both a select minority and a mass. Thus, the basis of the division modern culture The difference between the elite and the masses is not a class one, but a spiritual and intellectual one.

It should be recognized that for the ruling class there are more opportunities to join the elite culture. But any thinking, intellectually developed person can enter the elite culture. The spiritual elite plays a leading role in the development of culture. Elite culture requires great mental effort from those who create cultural values, and from those who assimilate them. In an elite environment, people are formed who are capable of thinking broadly and freely, creating intellectual values ​​that the economy, science, and spiritual life of society need.

Mass culture is based on exoteric ideas, i.e. popular, accessible to everyone. The term “mass culture” itself came into circulation immediately after the Second World War. Introduced by American sociologists (D. MacDonald and others), it was soon adopted by their European colleagues. Until now, experts, sociologists and publicists have very different and contradictory ideas about the content of this term. There is no consensus about the time of the emergence of mass culture. But the fact that its flourishing is characteristic of the 20th century, and that it can be expressed not only in fiction, but also in such areas as political information, scientific popularization, etc. is obvious to cultural researchers.

Before talking about mass culture, we should consider the concept of “mass” as a designation for a certain part of the population. In “The Revolt of the Masses,” Ortega y Gasset writes: “A man of the masses is one who does not feel in himself any special gift or difference from everyone else, good or bad, who feels that he is “exactly like everyone else,” and, moreover, is not at all upset by this; on the contrary, he is happy to feel like everyone else.”8.

The one who spiritually belongs to the masses is the one who, in every matter, is content with a ready-made thought, a ready-made opinion, which does not need to be checked, questioned, etc. Such a person is self-indulgent, satisfied with himself, lives effortlessly, without trying to change himself. We can identify some specific features that express a person’s belonging to the “mass”: complacency, confidence in his perfection, in the infallibility of the truths he has learned once and for all, inertia, lack of need for spiritual effort, inability and unwillingness to listen to other opinions, the indisputability of his own authority and at the same time the desire to be like everyone else. Consequently, mass culture is the culture of the “mass” or “crowd”, which dissolves a person - an individual, a personality, making him gray faceless. The basis of mass culture is ignorance, inability and unwillingness to appreciate beauty, lack of respect for both the past and the present, destruction, and the cult of violence. The most painful trends in mass culture are often identified as the promotion of cruelty and sadism, sexual debauchery, etc.

The origins of mass culture lie in the development of scientific and technological progress, in particular, the means of mass communication. The possibility of rapid replication and populist presentation of ideas, scientific views, and works of art has led to the fact that they become the property of the masses in a truncated and simplified form. It is believed that such “operational” types as literature, graphics, song, various artistic and journalistic forms, television and radio, have become sources of development of modern mass culture, because due to their specificity they have a quick and widespread impact on the public.

There is no clear boundary between mass and elite culture. Elite culture can turn into mass culture. This happens when the quest, once born of talent great artists, the creators of trends, in the hands of epigones turn into sets of ready-made techniques. Instead of living creativity, a dead, faceless stereotype takes shape and asserts itself.

On the borders of mass and elite cultures, subcultures are developing, among which youth occupy a central place. This is due to the fact that many crisis phenomena in the culture of the 20th century. (erosion of values, spiritual apathy, cynicism, consumer sentiment, decline in the authority of institutional forms of culture) are especially acute among young people. Often this is expressed in indifference to the problems of society, ridicule of certain moral principles. Basically, youth subcultures are exploratory in nature and indicate the desire of their subjects to actively establish themselves in modern life, find new spiritual values.

The formation of various subcultural formations among young people is international in nature. In significantly to a lesser extent they have national characteristics. The age range of representatives of youth subcultures, according to various studies, is quite wide: from 12-13 years to 34-35. There are many youth groups in the world that are subjects of one or another subcultural formation. The most famous among them are hippies, punks, rockers, metalheads, fans, greens, Nazis, etc. Each of these groups has its own subgroups depending on interests or age.

One of the fairly common groups is punks. Their age ranges from 14 to 23 years, mostly students of vocational schools, evening schools, workers, and service sector employees. Their musical tastes focus on punk music. Punks cultivate their own morals, their own code of conduct, their own language. Punks are characterized by the desire to emphasize the “specialness” of their group by any means: a special appearance that causes shock and disgust among outsiders (hedgehog and cockscomb hairstyles, half-shaved heads, deliberately vulgarly painted faces, an abundance of metal rivets, spikes and chains on clothing), provocative manners and style of behavior.

Poppers are one of the largest groups in all countries. Their interests are focused on various musical styles. Most often these are young people who consider themselves to be among the elite of society. Their philosophy of life is emphatically consumerist. First of all, adherents of pop music are attracted by the external side of the “easy” life: luxury establishments, expensive cigarettes, drinks, a pleasant pastime.

The given examples indicate that members of each of the youth groups are subjects and objects of a certain subculture, often sharply different from others. Moreover, in each subculture one can distinguish both an elite and a mass side. The elite side lies in the fact that style, behavior, declared spiritual and material values ​​are for a certain group of people - the most intellectually and spiritually developed - an expression of a philosophical understanding of life, a certain worldview, self-affirmation, and the search for a spiritual ideal. In a simplified form, primarily through outside, a certain subculture becomes a property wide range young people who are ready to perceive not the idea itself, but only its objective, external expression. This is how it arises mass side youth subcultures. In other words, the process of interaction between elite and mass cultures, so characteristic of modern society.

Conclusion

Within the same community, so-called reference groups can be identified that have distinctive sociocultural patterns, values ​​and norms. For example, the culture of the metropolitan nobility differed from the culture of the local nobility, agricultural workers - from service workers latest technologies. Various reference entities include university and school teachers, scientists and artists. A great variety of sociocultural communities and groups within them can be distinguished for various reasons.

Literature

1. Bakhtin M.M. The work of Francois Rabelais and the folk culture of the Middle Ages and the Renaissance. M., 1999.

2. Urban culture (the Middle Ages and the beginning of modern times). L., 1986.

3. Gurevich A.Ya. Problems of medieval folk culture. M., 2001. Erasov B.S. Social cultural studies. Part 1,2. M., 2004. History of the Cossacks of the Urals / Ed. V.F. Mamonova. Orenburg-Chelyabinsk, 1992. Domostroy. M., 1920.

The presence or absence of social values, power and influence among members of a particular society. Marginality (from Latin marginalis - located on the edge) is the borderline state of an individual, social community or a social object in the implementation of social mobility, when the movement has taken place, but the final organization and institutionalization of the new relations that have arisen has not yet occurred...

The impact cannot be absolute. Mechanisms of massification of an individual can organically include group influence, group processing and the development of disseminated, instilled ideas. 3. Social groups, their diversity. Signs of a group community With similarity of interests and the presence of joint action, we are dealing with real groups, and with simple similarity of characteristics or positions...

People connected by common relationships, which are regulated by special social institutions, and who have common norms, values ​​and traditions. The social structure of society is the organic unity of three sides - the social community, social organization and culture. A social institution is the repeating forms and types of social practice with the help of which social life and...

1. What values ​​does folk culture affirm?
a) traditional
b) non-traditional
c) archaic
d) ordinary
e) none of the above

2. Which of the following characteristics contributes to cultural stability?
a) elitism
b) diffusionism
c) isolation
d) tolerance
e) marginality

3. What is the name of the set of sciences that study the culture of a people, expressed in language and literary creativity?
a) cultural studies
b) literary criticism
c) philology
d) linguistics
e) cultural philosophy

4. The essence of cultural conservatism is the desire to:
a) preserve an obsolete culture
b) preserve the obsolete elements of society
c) improve the revived elements of culture
d) preserve cultural values
e) revive obsolete elements of culture

5. What is the progressive movement of a sociocultural system from the simplest to the most complex structure, from a less perfect to a more perfect form called?
a) progress
b) development
c) regression
d) revolution
e) evolution

6. What is the name of the set of political, ideological, moral, ethical, cultural and everyday norms of life and behavior that manifest themselves in direct communication between representatives of different nationalities?
a) culture of interethnic communication
b) national culture
c) regional culture
d) culture of the nation
e) subculture

7. What is the name of the set of rites and rituals associated with belief in the supernatural?
a) canon
b) actions
c) worship
d) worship
e) cult

8. What is the name of a region of the world that, in the sociocultural sense, develops independently, regardless of the processes occurring in other regions?
a) local civilization
b) cultural-historical type
c) cultural district
d) ecumene
e) habitat

9. What is the name of the process during which an individual masters traditional ways of thinking and acting characteristic of the culture to which he belongs?
a) fetishization
b) enculturation
c) mythologization
d) innovation
e) none of the above

10. To which direction in fine art do the following artists belong: C. Monet, O. Renoir, C. Pissaro, A. Sisley, E. Degas?
a) impressionism
b) modernism
c) expressionism
d) cubism
e) Fauvism

11. What is the name of charity, helping the poor, the needy, the socially vulnerable?
a) patronage
b) patronage
c) sponsorship
d) patronage
e) philanthropy

12. Ambivalence as a specific feature of artistic images of folk laughter culture of the Middle Ages and the Renaissance was reflected in the works of a domestic cultural scientist:
a) N. Berdyaeva
b) M. Bakhtin
c) E. Ilyenkova
d) L. Batkina
e) N. Arsenyev

13. What is the process of an individual’s entry into society and his mastery of sociocultural heritage called in cultural studies?
a) integration
b) enculturation
c) initiation
d) assimilation
e) identification

14. Who belongs to the anthropological school in cultural studies?
a) E. Taylor
b) I. Kant
c) G. Vico
d) J. Fraser
e) D. Bell

15. Name the direction in Western European art of the 12th-14th centuries, which was essentially cult, characterized by the dominance of line, vertical composition, as well as a close connection between sculpture and architecture?
a) empire style
b) romanticism
c) baroque
d) gothic
e) rococo

16. The term “Hellenism” denotes a certain “Greek-Oriental syncretism”, which was the result of:
a) constant wars of the Greeks with their neighbors
b) the migration of Greeks in the XII-XIII centuries. BC.
c) Peloponnesian Wars 431-404. BC.
d) alliance between the Greeks and Romans
e) conquests of Alexander the Great

17. When did cinema originate in Russia?
a) in 1902
b) in 1905
c) in 1908
d) in 1910
e) in 1912

18. What is the name of the process through which culture is transmitted from previous generations to subsequent ones through learning?
a) educational process
b) didactic process
c) cultural transmission
d) cultural continuity
e) cultural assimilation

19. What is the name of the complex of objects, natural phenomena included in the cultural circulation of a given people, as well as ideas about the norms, goals and spiritual determinants of activity?
a) the value of technology
b) moral values
c) artistic values
d) scientific values
e) cultural values

20. What is the name of an element of laughter culture, subtle hidden ridicule or allegory, when a word or statement acquires in the context of speech a meaning that is opposite to the literal meaning, denies it or casts doubt on it?
a) satire
b) humor
c) joke
d) irony
e) everything except a)

21. Choose the correct, in your opinion, judgment about the relationship between cultural studies and philosophy:
a) philosophy is a methodology in relation to cultural studies
b) philosophy and cultural studies are identical concepts
c) cultural studies is an indispensable and obligatory part of philosophy
d) cultural studies is a special philosophy, namely the philosophy of culture
e) everything except d)

22. Name the only female deity in the ancient Russian pagan pantheon:
a) Yarilo
b) Simagl
c) Mokosh
d) Svarog
e) Stribog

23. How is the category “subculture” understood in cultural studies?
a) one of the varieties of anticulture
b) autonomous culture of a particular social group
c) culture of the elite strata of society
d) grassroots culture
e) mass culture

24. Find the correct definition of the concept “cultural universals”:
a) basic values ​​inherent in all types of cultures
b) values ​​characteristic of spiritual culture
c) basic values ​​inherent in the dominant culture
d) basic values ​​inherent in material culture
e) values ​​inherent in the subculture

25. What are the names of meanings, ideas, knowledge, artistic images, moral and religious motives of activity that acquire a positive evaluative meaning in a given culture?
a) spiritual values
b) social values
c) material values
d) cultural values
e) none of the above

26. What is the name of the movement in Western European art of the 16th century, which reflected the crisis of humanism, which is characterized by the assertion of instability, tragic dissonances, the power of supernatural forces, and subjectivism?
a) antisimentism
b) mannerism
c) courtliness
d) Fauvism
e) realism

27. What is the humanistic tendency in the spiritual culture of the Renaissance?
a) demonstration of the dignity of the common man in the plastic art of the Renaissance
b) appeal to the culture of modern society artists
c) demonstration of the beauty of the human body
d) appeal to man as the highest principle of existence, faith in his capabilities, will and reason
e) none of the following

28. What is the chronological framework of the Renaissance for most European countries:
a) XIII-XVII centuries
b) XIV-XVI centuries.
c) XIV-XVII centuries.
d) XV-XVIII centuries.
e) XV-XVII centuries.

29. What is the name of the youth movement that arose in the late 70s, declaring itself the guardian of social order and opposing the anarchic, destructive influences of a number of youth subcultures?
a) rockers
b) teds
c) punks
d) hippie
e) beatniks

30. What is the name of non-professional, anonymous, collective culture, including myths, legends, tales, epics, epics, fairy tales, songs, dances?
a) folk culture
b) amateur performances
c) folk art
d) arts and crafts
e) popular culture