The concept of culture reflects society in social-activity and positive-value aspects. Initially, the term culture meant the cultivation and cultivation of land. In the 17th century this term received modern meaning and: this is a world created by man, a world of man-made nature.

1. Culture (value approach) is a set of material and spiritual values ​​created by man, ensuring the satisfaction of needs. 2. Culture (activity approach) – 1) a system of methods of activity, 2) a system of means of activity, 3) a set of results of activity. 3. Culture – everything that is created by man (the foundation is the material part of culture; algorithms of activity). The largest complex is civilization, which is often identified with culture. In some cases this is true, but they are not always synonymous. Civilization is understood by scientists in two meanings. In the first case, civilization denotes the historical era that replaced barbarism. In the second case, civilization is associated with a geographical place, implying local, regional and global civilizations, such as Eastern and Western civilizations. They differ in economic structure and culture, which includes a specific understanding of the meaning of life, the justice of fate, and the role of leisure work. Eastern and Western civilizations differ precisely in these fundamental features. They rest on specific values, philosophy, principles of life and way of the world. And within the framework of such global concepts, specific differences between people in behavior, manner of dressing, and types of housing are formed. The word civilization comes from the Latin civilis - civil, state, which in the Middle Ages had a legal meaning related to judicial practice. Then its meaning expanded. “Civilized” began to be called a person who knew how to behave well, and “to civilize” meant to make one well-mannered and polite, sociable and amiable. For a long time, culture and civilization were identified. The first to distinguish between the two concepts was the German philosopher Immanuel Kant, and at the beginning of the twentieth century, another German philosopher, Oswald Spengler, in his famous work “The Decline of Europe” completely contrasted them. Civilization appeared to him as the highest stage of culture, at which its final decline occurs. “Culture is a civilization that has not reached its maturity, its social optimum and has not ensured its growth,” wrote the famous French cultural historian F. Braudel, as if agreeing with the statements of O. Spengler. Why does culture arise? What underlies it and makes its existence possible? Obviously, the possibility of creating artifacts follows from the specifically human ability to create, which presupposes the ability to overcome the natural predetermination of its existence. Many animals can create something that looks like culture. Bees build magnificent honeycombs, a spider unerringly makes a web, beavers build dams, that is, they create something that did not exist in nature. But the activities of these creatures are programmed by instinct. They can only create what is inherent in their natural program. The ability to independently and intelligently achieve a goal is manifested very rarely in the animal world and always serves to satisfy specific biological needs. A person, unlike an animal, is able to choose his goals arbitrarily; he is characterized by free goal setting. He can set goals for himself that are not determined by the existing at the moment situation, and make efforts to achieve them in the distant future. In his activities, he creates more and more new goals, going far beyond the scope of his biological needs. The ability for free goal-setting activity is a specific property, a generic difference of a person, thanks to which he can create an artificial habitat for himself at will. Man, therefore, from the very beginning is a cultural being, artificially organizing his life. Culture appears along with man, and man appears together with culture.

More on the topic The phenomenon of culture. Man in the world of culture. The relationship between the concepts of culture and civilization:

1. GLOBAL PROBLEMS OF MODERN TIME AND THE PROBLEM OF GLOBALIZATION
2. 8. Natural philosophy and cosmocentrism of ancient philosophy (“Pre-Socratics”). Sophists and Socrates.
3. 41. Society as a developing system. Evolution and revolution in social dynamics. Main factors of socio-historical development. The problem of the subject and the driving forces of history.

6.1. The concept of "culture"

Humanity is gifted with a huge variety of cultural values, the core of which is the concept of morality. Values ​​have been key to understanding culture in the past and today, but there is no universal definition of “culture.” Since ancient times, cultural philosophers have viewed culture as an attribute of humanity and humanity in the Universe. Since the second half of the 18th century, culture has been viewed in connection with society, as a phenomenon characterizing the difference human existence from the animal: powerful branches of the intellectual life of mankind appeared - the philosophy of the Enlightenment of the 18th century, German classical idealism and German romanticism. The French enlighteners Voltaire and Diderot viewed culture as the development of intelligent life, opposed to primitive savagery and barbarism. They were joined by German enlighteners who traced the stages of the triumph of reason and its progress in history (Herder, Lessing). German classical philosophy(Kant, Fichte, Schelling, Hegel) and German romanticism (Schiller, Schlegel) viewed culture as historical development human spirituality.

In Russian philosophy, the concept of culture is associated with moral behavior and constant spiritual effort. On the shaky ground of the struggle between good and evil, culture strengthens harmony and life in the world. Connecting to goodness and creating it is one of the purposes of Russian philosophy of the past and present.

In the 19th–20th centuries. a line developed in the philosophy of culture, whose representatives concentrated attention on the cultural characteristics of various peoples of the world, and culture is considered as a system of values ​​and ideas that determine public organization people (Rikkert, Cassirer). Spengler, Toynbee, Danilevsky, Sorokin adjoined this line. The concept of culture is enriched by an understanding of material and spiritual values, customs, a variety of languages ​​and symbolic systems.

In fact, a lot of definitions of culture have been formulated in philosophy and philosophy-related disciplines. In anthropology alone there are 164 of them, as A. Kroeber and K. Kluckhorn pointed out. The presence of different definitions of culture presupposes a clarification of the very concept of “culture”.

In modern philosophy, two approaches to understanding culture are influential: activity and axiological. From the point of view of the activity approach, culture is a system established extra-biological programs of human life, ensuring the reproduction and change of social life in all main manifestations, the sphere of free self-realization of the individual. The representative of the activity approach in understanding culture emphasizes not so much the culture of the individual, but the culture of the entire society.

From the point of view of the axiological approach, culture is a set of material and spiritual values ​​created people in historically certain eras, characterizing the level of development of society and man. Representatives of the axiological approach I.T. Frolov and A.G. Spirkin pay attention to the creative and personal aspects of culture, and not to the social one as in the case of the activity approach; emphasize its role in the humanization of society and individuals.

A philosophical interpretation of culture must include an assessment of its content. Distinguishing between spiritual and material values, it is advisable to highlight spiritual and material culture as independent in culture.

The components of spiritual culture are the morality of communication, intellectual and artistic culture, legal, pedagogical, religious culture or free-thinking. Spiritual culture includes morality, philosophy, education, arts, science, law, mentality, religion, the body of knowledge, forms and methods of thinking, methods of activity to create spiritual values.

In the world of culture, material culture occupies a prominent place. Noticeable, for example, is the attitude in everyday life person to the surrounding world of artifacts (man-made things), when, along with spiritual values, the material values ​​associated with them are clearly distinguished (from architectural structures to toys that develop creativity child or schoolchild). Material culture belongs to the totality of material goods and the means of mastering them. Material culture masters the culture of labor and material production, the culture of everyday life, the culture of the place of residence, the culture of attitude towards one’s own body and physical culture.

According to the philosopher L. Kogan, there are types of culture that cannot be attributed only to material or spiritual culture: economic, political, environmental, aesthetic culture. These are special spiritual and material formations that permeate the cultural system.

The philosophical category “culture” is universal and concerns all people living on the planet. This concept is universal. It covers the most important aspects of human and social activity: education, art, science, production, family life and everyday life, morality of communication and other areas. In the activities of socially gifted people, culture arises, forms, consolidates and develops.

The term “culture” comes from the Latin word “cultura”, which means cultivating the soil, cultivating it, i.e. a change in a natural object under the influence of man or his activity, in contrast to those changes caused by natural causes. Currently, the concept of “culture” means a historically certain level of development of society, creative powers and abilities of a person, expressed in the types and forms of organization of people’s lives and activities, as well as in the material and spiritual values ​​they create.

Since the sphere of culture includes the results of human activity (certain material values, extremely diverse in their material form) and methods, means, methods of human activity itself, which are also very diverse and have not only a material, but also a spiritual form, a distinction is made between material and spiritual culture.

Material culture covers a very wide range of things, among which, in fact, all life takes place, as individual, and society as a whole. Material culture is understood as the totality of any material assets ever created by mankind throughout its history and preserved to this day. Material culture includes: tools and means of production, equipment, technology; labor and production culture; the material side of life; material side of the environment.

Spiritual culture includes the sphere of production, distribution and consumption of a wide variety of spiritual values. The field of spiritual culture includes all the results of the spiritual activity of mankind: science, philosophy, art, morality, politics, law, education, religion, the sphere of leadership and management of society. Spiritual culture also includes relevant institutions and organizations (scientific institutes, universities, schools, theaters, museums, libraries, concert halls, etc.), which together ensure the functioning of spiritual culture.

The division of culture into spiritual and material is relative. Very often it is impossible to unambiguously attribute certain phenomena to the field of material or spiritual culture. In some of their facets they belong to material culture, in others they belong to spiritual culture. So, in particular, the production of tools or any objects that satisfy the material needs of people and society (and these are elements of material culture) is impossible without the participation of human thought, thus this process also belongs to the sphere of spiritual culture.

Culture cannot remain in a frozen position; it is always in development. Transforming, it is passed on, as if in a relay race, from one generation to another.

Every person, from childhood, has been under the influence of culture, or rather, a cultural environment with one or another (high or low) level of culture.

The upbringing and training of a person consists of his familiarization with culture, the assimilation of the knowledge, skills, habits accumulated by society, as well as the spiritual values ​​and norms of behavior of the country in which he lives. The nature of upbringing and education inherent in a society at a certain stage of its development is an indicator of the level of culture of a given society. Spiritual culture is also an important factor in social progress. Its level determines the degree of intellectual, aesthetic, artistic and moral development of society. The concept of “culture” is associated with the process of acquiring knowledge and experience in a particular field of activity, the assimilation by a person of a certain system of values, and the choice of one’s own line of behavior.

Because the most important function culture is a function of socialization and inculturation; a person from childhood acquires certain knowledge, norms and values ​​necessary for life as a full member of society. In society, as in nature, there is a constant change of generations, people are born and die. But unlike animals, humans do not have innate action programs. He receives these programs from culture, learns to live, think and act in accordance with them.

The acquisition of social experience by an individual begins in early childhood. The patterns of behavior demonstrated by parents are consciously or unconsciously adopted by children, thereby determining their behavior for many years to come. Great influence Children are also influenced by examples of behavior demonstrated by peers, teachers, and adults in general. Childhood is the most important period of socialization; it is in childhood that almost 70% of personality is formed. But socialization does not end there. It is a continuous process that does not stop throughout human life. This is how the social experience accumulated by the people is assimilated, the cultural tradition is preserved and passed on from generation to generation, which ensures the stability of the culture.

Each person, by the will of circumstances, finds himself immersed in a certain cultural environment, from which he absorbs and assimilates a system of knowledge, values, and norms of behavior. This process of acquiring the skills and knowledge necessary to live in a particular culture is called enculturation. culture human socialization inculturation

The processes of socialization and enculturation consist not only in the formation of the environment surrounding a person, they involve active internal work the person himself, striving to master the information necessary for life. Therefore, having mastered the complex of knowledge required for a given culture, a person begins to develop his individual abilities - be it musical or artistic inclinations, interest in mathematics or technology, in a word, everything that may be useful in the future - no matter whether it becomes a profession or activity during leisure hours.

From all that has been said above, I would like to conclude: if a person creates culture, then culture creates a person.

References

• 1. Cultural studies. History of world culture: Textbook. A manual for universities/A.N. Markova, Krivtsova and others; Ed. Prof. A.N. Markova. - M.: Culture and Sports, UNITY, 1995. - 224 p.
• 2. Bell D. The Coming Post-Industrial Society. - M., 1993.
• 3. Gurevich P.S. Philosophy of culture. - M., 1992.

Man in the world of culture.

1. The concept of "culture". Culture as a sphere of socialization and inculturation of the individual.
2. Man as a creator and creation of culture.
3. Culture and civilization. Features of the information technology type of civilization.
4. Medical culture: concept, features and forms of existence.

Culture is a special, artificially created supernatural world. Culture is called the second nature of man. Man lives in two forms of existence: in the world of culture and in the world of nature (but there is also society). Culture is usually defined as a complex system of material and spiritual values ​​that were created by humanity throughout the history of its existence. From this definition it follows that culture is the result of human activity. Culture includes not only values, but also goals and ideals. They are aimed at the future and are a factor that activates a person in his development.

In relation to man, culture is special world, in which the process of socialization and inculturation takes place, i.e. Only in the world of culture does a person become a person.

Socialization is the process of a person’s assimilation of social norms, rules and principles. Socialization allows a person to actively exist in a system of social connections and relationships.

Enculturation is the process of a person’s assimilation of cultural norms, rules, and principles. If socialization is universal, then inculturation is local, that is, social norms are the same everywhere, cultural norms are local, so it can be very difficult for a person to join, let alone assimilate, another culture.

Culture shapes a person; it seems to live in him. Researchers in the philosophy of culture note that culture exists in three forms of objectivity:

1. Material: human body, things, organization of people.

2. Spiritual: knowledge, values ​​of consciousness, ideals.

3. Artistic image.

The body is a “preparation for culture.” Human corporeality reflects certain cultural standards.

The human body acts as a certain system. Physicality reflects ethnic, professional culture, subcultures (especially youth). Somatic culture was especially valued in antiquity and the Renaissance, where the beauty of the human body was associated with health.

Things - the objective world created by man - also appear in the form of a sign: it reflects the values, goals and ideals of culture. It is things that keep the memory of past generations. Thanks to the objective world of culture, it performs the function of transmitting social experience. Toys and games are of great importance in human culture, because, created specifically for children, a toy acts as a model of an adult’s thing and through a toy and game a child enters the world of culture.

Organization. Culture organizes the human world: it is normative; a person submits to its norms. Outside of culture, social ties and relationships are destroyed.

Forms of spiritual objectivity.

Knowledge comes first. The knowledge system is complex and variable. This includes everyday knowledge, scientific knowledge, deviant knowledge, rational faith, etc. Thanks to knowledge, a person creates a world of culture, but we obtain this knowledge on the basis of our sociocultural experience.

Value consciousness. Life in a culture forms a certain system of values ​​in a person’s mind, their hierarchy is different, but each person develops a highest, priority value; vital values ​​(life, integrity); moral, aesthetic, legal. Values ​​are determined by culture and, at the same time, are a factor in its development. The value system is determined by various factors and is difficult to change.

Ideals are formed in the consciousness of a person; without ideals he cannot live. Even human fantasies are culturally significant: it is known that the fantastic ideas of the past find practical expression today. Fantasies and ideals are a projection of future culture.

The artistic image is implausible, it is born in the artist’s head, but the peculiarities of culture are reflected in it through fiction. The author experiences the artistic image, but the value of the image is that it preserves the memory of the past. "Anna Karenina" is a novel about everyday life, it is fiction, but plausible.

That. culture is both a creation of man and a creator, and it lives in man.

Culture and civilization are basic concepts social philosophy. The relationship between these concepts has been controversial. Thus, some researchers identified culture and civilization, others attributed the concept of “culture” to the spiritual sphere, the concept of “civilization” to the material sphere. Still others believed that culture is the criterion of civilization. In modern science, it is customary to define civilization as a certain level of social development, which is characterized by achievements in both the spiritual and material spheres. Based on this definition, culture can indeed be considered a criterion of civilization.

In science, it is customary to distinguish different types of civilization. The criteria here are cultural achievements. Civilizations are distinguished:

1. Preliterate

2. Written

3. Informational.

The following activities are actively used as a criterion for identifying civilization:

1. Civilization based on manual labor

2. Industrial type ( VIII - XIX centuries)

3. Industrial (con XIX - XX centuries)

4. Post-industrial, or information technology.

Another criterion is historical:

1. Ancient world

2. Middle Ages

3. New and Contemporary times

4. Modernity

Also - the civilizations of the West and the East.

The main thing in this issue is the connection between civilization and the achievement of culture.

In modern times, a new information technology type of civilization is being formed. The main value of the culture of this type of civilization is knowledge and information Technology. Characteristics:

1. The system of values ​​and goals is changing. If the past post-industrial civilization was aimed at creating means of production, then the information technology civilization was aimed at creating information technologies.
2. It is globalizing in nature.
3. Strengthening communication links.
4. Formation of a unified socio-economic, political, educational, etc. space.
5. The disappearance of the individuality of cultures. There is a tendency towards uniformity.
6. Creation of technologies that allow solving many social problems: environmental, health-related, population rage, demographic, etc.

"Medical culture"- a rather complex concept, extremely broad, which includes as structural elements the professional culture of a doctor, the culture of health (valeological), somatic, and physical.

Medical culture concerns not only doctors, but also the entire population, i.e. consumers of medical care. In general, medical culture can be defined as a system of values, goals, norms, rules, principles that are formed on the basis of human activities aimed at preserving his health. In other words, MK is the result of our healthcare activities.

Like any culture, MK manifests itself in the forms of material, spiritual and artistic image. MK in relation to man and society performs a number of functions:

1. Preservation of the values ​​of health and life.

2. Managerial: both society and people can manage their own health through this culture.

3. Value-orientation: MK orients a person in the world of his values.

4. Integrative-communicative.

5. Socialization, personality enculturation

6. Translation of experience

7. Social memory

Activation of MK in modern society associated with the process of medicalization of culture - the involvement of medicine in various areas life. This was in antiquity, the Renaissance, modern times, and is now.

1. Introduction_______________________________________________ page 2

2. The role of culture in the socialization of the individual.

Inculturation and its problems __________________ page 3

3. Personality as a value and the value world of the individual __p. 8

4. Human corporeality and culture _______________ page 13

5. Literature _____________________________________ page 17

1. Introduction

The relevance of the research topic is due, first of all, to the fact that modern technogenic civilization has significantly intensified crisis phenomena in the field of culture, aggravated historical confrontation and confrontation in this area. Many thinkers of the 20th century note that society is experiencing trends in the degradation of culture: the spread of anti-values, the loss of moral guidelines and ideals, the dehumanization of almost the entire spectrum of human activity. The alienation of a person from traditions, ideals, norms and values, on the basis of which a cultural personality can be formed and self-formed, is becoming more and more obvious. The phenomenon, which has spread throughout society, has deeply affected the youth subculture, which is quickly transforming into anticulture, which leads to increased social tension and creates the preconditions for the emergence and escalation of violence, destruction, and confrontation, both among young people and between generations. This situation indicates that the process of human formation is increasingly influenced by phenomena that are polar to humanistic values ​​and culture.

In this regard, the relevance of the conceptual and theoretical analysis of the origins, processes, mechanisms, essence, existence of culture and anticulture and their role in the socialization of the individual increases. Much attention is paid to the concept of “culture” in cultural literature: it is quite detailed and deeply developed in epistemological and ontological terms.

The inconsistency of modern civilizational processes, which, on the one hand, are characterized by dehumanization, and, on the other hand, by an increase in the role of human subject potential, actualizes the importance of analyzing the socialization of the individual, where various concepts, approaches and models of this process are currently presented.

2. The role of culture in the socialization of the individual. Inculturation and its problems.

Cultural regulation, carried out in the implementation of norms, values ​​and meanings, occurs through their introduction into the structure of behavior and activities of individuals, through their accustoming to social roles and normative behavior, assimilation of positive motivations, and familiarization with universally significant values. These mechanisms constitute the process of socialization, the important components of which are education, communication and self-awareness. Socialization is supported by special institutions (family, school, work collectives, informal groups) and the internal mechanisms of the individual himself.

Already at birth, an individual receives a social status arising from the status of his family and parents. The birth of a child, therefore, has not only a biological or demographic aspect, but also a sociocultural one. That is why in all cultures, soon after birth, various kinds of rituals are performed, meaning the initiation of the child into the culture of a given group and society. Birth status is so important that an individual remains assigned to some of its aspects throughout his life (ethnicity, class, caste). And, of course, the individual remains “assigned” culturally to his biological features: gender, race. As an individual grows up, he becomes involved in more and more new areas of communication. These transitions record the most important stages of a person’s life path and are accompanied by corresponding cultural “metas” and signs (birthdays, entering school, coming of age, conscription into the army, marriage). “Metas” are fixed with memorable gifts, which implies their long-term storage. For example, photography is a common form of recording socially significant roles and relationships between individuals.

However, the socializing function of culture cannot be reduced only to the stages of preparation for life. Culture is one of the most important factors in the structuring of society, as necessary as economic or political mechanisms. If in economics the basis of relations is property, in politics - power, then in culture such a basis is norms, values ​​and meanings. As the sociocultural environment becomes more complex, the mechanism of socialization and its cultural support become more and more diverse.

Cultural norms and meanings determine both the place of each social layer or group and the distance separating these layers. Types of activity, economic activities, status gradations, ranks and positions have not only their own economic, social or professional content, but also a symbolic one, formalized through certain cultural attributes and meanings.

Iconic carriers social status Various factors may come into play: kinship, ethnic and social origin, wealth, education, personal achievements in the professional sphere, life experience, science, art. Status forms of culture are preserved in any society, although in a weakened or transformed form. Status symbols are important in bureaucracy, where positions, ranks, and etiquette are important factors in the organization.

In stable social structures, status symbols can be maintained in a stable state for a long time, forming constant gradations between classes, ranks, and levels of the bureaucratic hierarchy. In a mobile society, on the one hand, there is a gradual “trickle down” of symbols of prestige from top to bottom, but on the other hand, the upper class again and again forms symbolic barriers that formalize the social distance between the top, middle strata and bottom. This mechanism is purposefully used by businesses working to increase the status consciousness of consumers, creating new needs and tastes.

The process of socialization is interconnected with the process of enculturation. They are very close in content, but they cannot be mixed.

Socialization means preparing a person for life in modern society. Whatever country he goes to for a while or moves permanently, he must have a basic understanding of the social structure of society, the distribution of people by class, ways of making money and the distribution of roles in the family, the basics market economy and the political structure of the state, civil rights.

Enculturation denotes the process of a person mastering traditions and norms of behavior in a particular culture. Culture in developed countries is more specific than social structure. It is more difficult to adapt to it, fully engage and get used to it. An adult emigrant who leaves Russia for America quickly assimilates the social laws of life, but it is much more difficult for him to assimilate foreign cultural norms and customs. A Russian physicist, programmer or engineer, having high qualifications recognized abroad, for short time Assimilates the responsibilities corresponding to his new position. After a month or two, he copes with professional responsibilities no worse than a Native American. But sometimes he fails to get used to a foreign culture and feel it as his own, even after many years.

Thus, adaptation to the social order of life in a foreign country occurs faster than inculturation - adaptation to foreign values, traditions and customs.

Adaptation occurs during both socialization and enculturation. In the first case, the individual adapts to social conditions of life, in the second - to cultural ones. With socialization, adaptation is easy and fast, with inculturation it is difficult and slow.

When a person is asked: “Who are you?”, then from the point of view of socialization he must answer: “I am a professor, scientist, engineer, head of the family.” But from the point of view of inculturation, he is obliged to name his cultural and national identity: “I am Russian.”

At the individual level, the process of enculturation is expressed in everyday communication with others like oneself - relatives, friends, acquaintances or strangers from the same culture, from whom the child consciously and unconsciously learns how to behave in various life situations, how to evaluate events, meet guests, and react. to certain signs of attention and signals.

Enculturation or learning of a culture occurs in several ways. It can occur directly, when parents teach a child to thank for a gift, or indirectly, when the same child observes how people behave in similar situations. Thus, direct statement or indirect observation are two important ways of enculturation. A person changes his behavior only when he is told what he should do and when he observes how others behave in similar situations. People often say one thing and act differently. In these situations, the individual becomes disorientated and the process of enculturation becomes difficult.

Even the simplest procedure that we perform many times every day, namely eating, from the point of view of cultural studies is a set of postures and gestures endowed with different meanings and meanings in different cultures. Culture teaches us what, when and how to eat.

Socialization is growing into society, becoming a social person. Final process socialization - personality.

Inculturation is merging with culture, becoming an educated person. The end result of inculturation is an intellectual.

You can be very socialized and completely uncultured. “New Russians” are an example of excellent adaptation to the social reality that changed in the 90s, people who know how to find a way out of any situation, who know all the moves in this life. This is the result of superior socialization. However, for the most part, “new Russians” are completely uninculturated people. They don’t give a damn about universal human values ​​and Christian commandments (even “thou shalt not kill”), or etiquette. Thus, two processes - enculturation and socialization - develop according to different laws. At the same age there is a maximum of socialization and a minimum of inculturation and vice versa. Enculturation reaches its maximum in old age, while socialization occurs in youth and maturity, and then most often decreases, less often it remains at the same level.