Abstract: The influence of culture on the development of personality. Development of Personality Culture in the Modern Educational Space

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 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 essential methods 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 they began to use it 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, fine literature, good upbringing. 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. Because it is not purchased 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, who showed no interest in what was happening around, who rhythmically swayed back and forth, as if wild animals in the zoo”, Swedish naturalist of the 18th century. 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 - 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 sociological analysis culture, what 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 that take place, as it were, outside and in addition to 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 not able 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 complete 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 a tool for the development of 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 funds mass media(radio, mass media, television, gramophone records, tape recorders) there was an erasure of the differences between high and folk culture. 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.

In all societies, there are many subgroups with different cultural values and traditions. The system of norms and values that distinguish a group from the majority of society is called a subculture.

Subculture is formed under the influence of factors such as social class, ethnic background, religion and place of residence.

The values of the subculture influence the formation of the personality of the members of the group.

The term "subculture" does not mean that this or that group opposes the culture that dominates the society. However, in many cases, the majority of society treats the subculture with disapproval or distrust. This problem can arise even in relation to respected subcultures of doctors or the military. But sometimes the group actively seeks to develop norms or values that are in conflict with core aspects of the dominant culture. On the basis of such norms and values, a counterculture is formed. A well-known counterculture in Western society is Bohemia, and the most striking example in it is the hippies of the 60s.

Counterculture values can be the cause of long-term and irresolvable conflicts in society. However, sometimes they penetrate the mainstream culture itself. Long hair, inventiveness in language and dress, and hippie drug use have become widespread in American society, where, as often happens, mainly through the media, these values have become less provocative, therefore attractive to the counterculture and, accordingly, less threatening to the dominant culture.

1.3 Culture as a systemic education

From the point of view of sociology, two main parts can be distinguished in culture - cultural statics and cultural dynamics. The first describes culture at rest, the second - in a state of movement. Cultural statics is the internal structure of culture, that is, the totality of the basic elements of culture. Cultural dynamics includes those means, mechanisms and processes that describe the transformation of culture, its change. Culture is born, spreads, collapses, is preserved, many different metamorphoses take place with it. Culture is a complex formation that is a multilateral and multifaceted system, all parts, all elements, all structural characteristics of this system constantly interact, are in endless connections and relationships with each other, constantly move one into another, permeate all spheres of society. If we imagine human culture as a complex system that was created by numerous previous generations of people, then individual elements (features) of culture can be attributed to either material or non-material types. The totality of the material elements of culture constitutes a special form of culture - material culture, which includes all objects, all objects that are created by human hands. These are machine tools, machines, power plants, buildings, temples, books, airfields, cultivated fields, clothing, and so on.

The totality of non-material elements of culture forms a spiritual culture. The spiritual culture includes norms, rules, samples, standards, laws, values, rituals, symbols, myths, knowledge, ideas, customs, traditions, language, literature, art. Spiritual culture exists in our minds not only as an idea of the norms of behavior, but also as a song, a fairy tale, an epic, a joke, a proverb, folk wisdom, national color of being, mentality. In cultural statics, elements are delimited in time and space. The geographical area within which different cultures are similar in their main features is called the cultural area. At the same time, the boundaries of the cultural area may not coincide with the state or with the framework of a given society.

Part of the material and spiritual culture created by past generations, which has stood the test of time and is passed on to the next generations as something valuable and revered, constitutes the cultural heritage. Cultural heritage plays an extremely important role in times of crises and instability, acting as a factor in uniting the nation, a means of unification. Every nation, country, even some groups of society have their own culture, in which there may be a lot of features that do not coincide with a particular culture. There are many different cultures on earth. And yet, sociologists identify common features common to all cultures - cultural universals.

More than a few dozen cultural universals are confidently named; elements of culture that are inherent in all cultures, regardless of geographical location, historical time and social structure of society. In cultural universals, it is possible to isolate the elements of culture associated in one way or another with physical health person. These are age characteristics, sports, games, dancing, cleanliness, the prohibition of incest, midwifery, treatment of pregnant women, postpartum care, weaning the child from the breast,

Cultural universals also include universal norms of morality: respect for elders, discrimination between good and evil, mercy, the obligation to come to the aid of the weak, in distress, respect for nature and all living things, caring for babies and raising children, the custom of giving gifts, moral norms , culture of behavior.

A separate very important group is made up of cultural universals associated with the organization of the life of individuals: cooperation of labor and division of labor, community organization, cooking, solemn festivities, traditions, making fire, taboos on writing, games, greetings, hospitality, household, hygiene, the prohibition of incest. , government, police, punitive sanctions, law, property rights, inheritance, kinship groups, kinship nomenclature, language, magic, marriage, family obligations, mealtimes (breakfast, lunch, dinner), medicine, decency in the administration of natural necessities, mourning, number, personal name, propitiation of supernatural forces, customs associated with the onset of puberty, religious rituals, settlement rules, sexual restrictions, status differentiation, tool making, trade, visiting.

Among the cultural universals, one can single out a special group that reflects views on the world and spiritual culture: the doctrine of the world, time, calendar, the doctrine of the soul, mythology, divination, superstition, religion and various beliefs, belief in miraculous healings, interpretation of dreams, prophecy, weather observation, education, artistic creativity, folk crafts, folklore, folk songs, fairy tales, tales, legends, jokes.

Why do cultural universals arise? This is due to the fact that people, in whatever part of the world they live, are physically the same, they have the same biological needs and face common problems that life conditions pose for them.

Every culture has standards of "correct" behavior. In order to live in a society, people must be able to communicate and cooperate with each other, which means that they must have an idea of how to act correctly in order to be understood and achieve concerted action. Therefore, society creates certain patterns of behavior, a system of norms - samples of correct or appropriate behavior. A cultural norm is a system of behavioral expectations, a way of how people should act. A normative culture is a system of social norms or standards of behavior that members of a society follow more or less exactly.

At the same time, the norms go through several stages in their development: they arise, receive approval and distribution in society, grow old, become synonymous with routine and inertia, and they are replaced by others that are more consistent with the changed conditions of life.

Some norms are not difficult to replace, for example, etiquette norms. Etiquette is the rules of courtesy, the rules of courtesy, which differ in every society and even in every class. Etiquette norms we can easily bypass. So, if a guest invites you to a table on which there is only a fork near the plate, and there is no knife, you can do without a knife. But there are norms that are extremely difficult to change, because these rules regulate spheres of human activity that are important for society. These are state laws, religious traditions, etc. Let us consider the main types of norms in order of increasing their social significance.

Customs are a traditionally established order of behavior, a set of workable patterns, standards that allow members of society to the best way interact with the environment and with each other. These are not individual, but collective habits, ways of life of the people, elements of everyday, everyday culture. New generations adopt customs through unconscious imitation or conscious learning. From childhood, a person is surrounded by many elements of everyday culture, since he constantly sees these rules in front of him, they become the only possible and acceptable ones for him. The child learns them and, becoming an adult, treats them as self-evident phenomena, without thinking about their origin.

Every people, even in the most primitive societies, has many customs. So, Slavic and Western peoples eat the second with a fork, taking it for granted to use a fork if they served a cutlet with rice, and the Chinese use special sticks for this purpose. The customs of hospitality, the celebration of Christmas, respect for elders and others are mass patterns of behavior approved by society, which are recommended to be followed. If people break customs, it causes public disapproval, censure, condemnation.

If habits and customs are passed from one generation to another, they become traditions. Originally, the word meant "tradition". Hoisting the national flag at a holiday, singing the national anthem during the celebration of the winner at the competition, meeting fellow soldiers on victory day, honoring labor veterans, etc. can become traditional.

In addition, each person has many individual habits: doing gymnastics and taking a shower in the evening, skiing on weekends, etc. Habits have developed as a result of repeated repetition, they express both the cultural level of a given person and his spiritual needs. , and the level of historical development of the society in which he lives. So, the Russian nobility was characterized by the habit of organizing dog hunting, playing cards, having a home theater, and so on.

Most habits are neither approved nor condemned by others. But there are also so-called bad habits (talking loudly, biting nails, eating with noise and champing, unceremoniously looking at the passenger on the bus and then commenting out loud about his appearance, etc.), they indicate bad manners.

Manners refer to etiquette, or rules of politeness. If habits are formed spontaneously, under the influence of living conditions, then good manners must be cultivated. In Soviet times, etiquette was not taught either at school or at the university, considering all this to be bourgeois nonsense, “harmful” to the people. There is no etiquette in the officially approved programs of universities and schools today. Therefore, rude manners have become the norm everywhere. Suffice it to say about the vulgar, disgusting manners of our so-called pop stars, which are replicated by television and perceived by millions of fans as a standard of behavior and a role model.

Can you learn good manners? Of course, for this you need to read books on etiquette, reflect on your behavior, apply the rules to yourself, which are described in publications. The everyday manners of a well-mannered person are to make sure that your presence does not create inconvenience to anyone, to be helpful, polite, to give way to elders, to give a coat to a girl in a wardrobe, not to talk loudly or gesticulate, not to be sullen and irritable, to have clean shoes, ironed trousers, neat hair - all this and some other habits can be quickly learned, and then communication with you will be easy and pleasant, which, by the way, will help you in life. A variety of customs are ceremony and ritual. A ceremony is a series of actions that have a symbolic meaning and are dedicated to the celebration of some important event for the group. For example, the ceremony of inauguration of the President of Russia, the ceremony (enthronement) of the enthronement of a newly elected pope or patriarch.

A ritual is a custom-made and strictly established procedure for doing something, which is designed to dramatize this event, to arouse reverent awe in the viewer. For example, ritual dances of shamans in the process of witchcraft, ritual dances of the tribe before the hunt. Moral norms are different from customs and habits.

If I do not brush my teeth, then I harm myself, if I do not know how to use a knife for eating, some will not notice my bad manners, while others will notice, but will not tell about it. But if a friend quit in a difficult moment, if a person borrowed money and promised to give it back, but does not give it back. In these cases, we are dealing with norms that affect the vital interests of people, are important for the well-being of the group or society. Moral or moral standards determine the relationship of people to each other based on the distinction between good and evil. People fulfill moral norms based on their own conscience, public opinion and the traditions of society.

Morals are mass patterns of action that are especially guarded and highly revered by society. Mores reflect moral values society. Every society has its own mores, or morality. Nevertheless, respect for elders, honesty, nobility, caring for parents, the ability to come to the aid of the weak, etc. in many societies it is the norm, and insulting elders, mockery of the disabled, the desire to offend the weak is considered immoral.

A special form of mores is taboo. Taboo is an absolute prohibition of any action. In modern society, incest, cannibalism, desecration of graves or insulting the feeling of patriotism are taboo.

The set of rules of conduct associated with the concept of dignity of the individual constitutes the so-called code of honor.

If norms and customs begin to play a particularly important role in the life of society, then they become institutionalized and social institution. These are economic institutions, banks, the army, etc. The norms and rules of conduct here are specially developed and drawn up in codes of conduct and are strictly observed.

Some of the norms are so important for the life of society that they are formalized as laws; the law is guarded by the state represented by its special power structures, such as the police, the court, the prosecutor's office, and the prison.

As a systemic education, culture and its norms are accepted by all members of society; it is the dominant, universal, dominating culture. But in every society, some groups of people stand out who do not accept the dominant culture, but form their own norms that differ from generally accepted patterns and even challenge it. This is the counterculture. The counterculture is in conflict with the mainstream culture. Prison customs, bandit standards, hippie groups are clear examples of the counterculture.

There may be other, less aggressive cultural norms in society that are not shared by all members of the society. Differences in people associated with age, nationality, occupation, gender, characteristics of the geographical environment, profession, lead to the emergence of specific cultural patterns that make up the subculture; "life of immigrants", "life of northerners", " army life”, “Bohemia”, “life in a communal apartment”, “life in a hostel” are examples of the life of an individual within a certain subculture.

2. The role of culture in human life

2.1 Forms of manifestation of culture in human life

Culture plays a very controversial role in human life. On the one hand, it helps to consolidate the most valuable and useful patterns of behavior and pass them on to subsequent generations, as well as to other groups. Culture elevates a person above the animal world, creating a spiritual world, it promotes human communication. On the other hand, culture is able, with the help of moral norms, to consolidate injustice and superstition, inhuman behavior. In addition, everything created within the framework of culture to conquer nature can be used to destroy people. Therefore, it is important to study individual manifestations of culture in order to be able to reduce the tension in the interaction of a person with the culture generated by him.

Ethnocentrism. There is a well-known truth that for each person the earth's axis passes through the center of his hometown or villages. The American sociologist William Summer called ethnocentrism a view of society in which a certain group is considered central, and all other groups are measured and correlated with it.

Without a doubt, we admit that monogamous marriages are better than polygamous ones; that young people should choose partners themselves and that this is the best way to form married couples; that our art is the most humane and noble, while the art of another culture is defiant and tasteless. Ethnocentrism makes our culture the standard against which we measure all other cultures: in our opinion, they will be good or bad, high or low, right or wrong, but always in relation to our own culture. This is manifested in such positive expressions as "chosen people", "true teaching", "super race", and in negative ones - "backward peoples", "primitive culture", "rude art".

To some extent, ethnocentrism is inherent in all societies, and even backward peoples in some way feel superior to everyone else. They, for example, may consider the culture of highly developed countries stupid and absurd. Not only societies, but most social groups (if not all) in a society are ethnocentric. Numerous studies of organizations conducted by sociologists from different countries show that people tend to overestimate their own organizations and underestimate all others. Ethnocentrism is a universal human reaction affecting all groups in society and almost all individuals. True, there may be exceptions to this issue, for example: anti-Semitic Jews, revolutionary aristocrats, Negroes who oppose Negroes on the elimination of racism. It is obvious, however, that such phenomena can already be considered forms of deviant behavior.

A natural question arises: is ethnocentrism a negative or a positive phenomenon in the life of society? It is difficult to answer this question clearly and unambiguously. Let's try to determine the positive and negative aspects in such a complex cultural phenomenon as ethnocentrism. First of all, it should be noted that groups in which there are clearly expressed manifestations of ethnocentrism, as a rule, are more viable than groups that are completely tolerant of other cultures or subcultures. Ethnocentrism unites the group, justifies sacrifice and martyrdom in the name of its well-being; without it, the manifestation of patriotism is impossible. Ethnocentrism - necessary condition the emergence of national identity and even ordinary group loyalty. Of course, extreme manifestations of ethnocentrism are also possible, such as nationalism, contempt for the cultures of other societies. However, in most cases ethnocentrism appears in more tolerant forms, and its main message is that I prefer my customs, although I admit that some customs and mores of other cultures may be better in some ways. So, we encounter the phenomenon of ethnocentrism almost daily when we compare ourselves with people of a different gender, age, representatives of other organizations or other regions, in all cases where there are differences in the cultural patterns of representatives of social groups. Every time we put ourselves at the center of culture and consider its other manifestations, as if trying them on ourselves.

Ethnocentrism can be artificially reinforced in any group in order to oppose other groups in conflict interaction. The mere mention of a danger, for example, to the existence of an organization, unites its members, increases the level of group loyalty and ethnocentrism. Periods of tension in relations between nations or nationalities are always accompanied by an increase in the intensity of ethnocentric propaganda. Perhaps this is due to the preparation of the members of the group for the struggle, for the coming hardships and sacrifices.

Speaking about the significant role that ethnocentrism plays in the processes of group integration, in rallying group members around certain cultural patterns, its conservative role and negative impact on the development of culture should also be noted. Indeed, if our culture is the best in the world, then why do we need to improve, change, and even more so borrow from other cultures? Experience shows that such a point of view can significantly slow down the development processes that take place in a society with a very high level of ethnocentrism. An example is the experience of our country, when the high level of ethnocentrism in the pre-war period became a serious brake on the development of culture. Ethnocentrism can also be a tool against change internal device society. Thus, privileged groups consider their society to be the best and fairest and seek to instill this in other groups, thereby raising the level of ethnocentrism. Even in ancient Rome, representatives of the poor strata cultivated the opinion that, despite poverty, they are still citizens of a great empire and therefore higher than other peoples. This opinion was specially created by the privileged strata of Roman society.

Cultural relativism. If members of one social group consider the cultural customs and norms of other social groups only from the point of view of ethnocentrism, then it is very difficult to come to understanding and interaction. Therefore, there is an approach to other cultures that softens the effect of ethnocentrism and allows finding ways for cooperation and mutual enrichment of cultures of different groups. One such approach is cultural relativism. Its basis is the assertion that members of one social group cannot understand the motives and values of other groups if they analyze these motives and values in the light of their own culture. In order to achieve understanding, to understand another culture, it is necessary to connect its specific features with the situation and the characteristics of its development. Each cultural element must be related to the characteristics of the culture of which it is a part. The value and meaning of this element can only be considered in the context of a particular culture. Warm clothes are good in the Arctic, but ridiculous in the tropics. The same can be said about other, more complex cultural elements and the complexes they constitute. Cultural complexes concerning female beauty and the role of women in society are different in different cultures. It is only important to approach these differences not from the point of view of the dominance of "our" culture, but from the point of view of cultural relativism, i.e. recognizing for other cultures the possibility of other, different from "our" interpretations of cultural patterns and realizing the reasons for such modifications. This point of view, of course, is not ethnocentric, but helps the rapprochement and development of different cultures.

It is necessary to understand the basic position of cultural relativism, according to which certain elements of a particular cultural system are correct and generally accepted because they have proven themselves well in this particular system; others are considered wrong and unnecessary because their application would give rise to painful and conflicting consequences only in a given social group or only in a given society. The most rational way of development and perception of culture in society is a combination of features of both ethnocentrism and cultural relativism, when an individual, feeling pride in the culture of his group or society and expressing adherence to the main examples of this culture, is at the same time able to understand other cultures, the behavior of members other social groups, recognizing their right to exist.

2.2 Personal socialization

Personality is one of those phenomena that are rarely interpreted in the same way by two different authors. All definitions of personality are somehow conditioned by two opposing views on its development. From the point of view of some, each personality is formed and develops in accordance with its innate qualities and abilities, and social environment it plays a very small role. Representatives of another point of view completely reject the innate internal traits and abilities of the individual, believing that the individual is a product that is completely formed in the course of social experience.

Methods of socialization of the individual in each culture are different. Turning to the history of culture, we will see that each society had its own idea of education. Socrates believed that to educate a person means to help him "become a worthy citizen", while in Sparta the goal of education was considered to be the education of a strong brave warrior. According to Epicurus, the main thing is independence from the outside world, “serenity”. In modern times, Rousseau, trying to combine civic motives and spiritual purity in education, finally came to the conclusion that moral and political education are incompatible. The "study of the human condition" leads Rousseau to the conviction that it is possible to educate either "a man for himself" or a citizen who lives "for others." In the first case, he will be in conflict with social institutions, in the second - with his own nature, so you have to choose one of the two - to educate either a person or a citizen, because you cannot create both at the same time. Two centuries after Rousseau, existentialism, for its part, will develop his ideas about loneliness, about “Others” who are opposed to the “I”, about a society where a person is in the slavery of norms, where everyone lives as it is customary to live.

Today, experts continue to argue about which factor is the main one for the process of personality formation. Apparently, all of them in a complex carry out the socialization of the individual, the education of a person as a representative of a given society, culture, social group. In accordance with modern concepts, the interaction of factors such as human physical traits, environment, individual experience and culture creates unique personality. To this should be added the role of self-education, that is, the individual's own efforts on the basis of an internal decision, one's own needs and requests, ambition, a strong-willed beginning - to form certain skills, abilities, and abilities in oneself. As practice shows, self-education acts powerful tool in the achievement by the individual of professional skills, career, material well-being.

In our analysis, of course, we must take into account both the biological characteristics of the individual and his social experience. At the same time, practice shows that the social factors of personality formation are more significant. The definition of personality given by V. Yadov seems to be satisfactory: "Personality is the integrity of a person's social properties, a product community development and - the inclusion of the individual in the system of social relations through active activity and communication. "In accordance with this view, the personality develops from biological organism solely through different kinds of social cultural experiences.

2.3 Culture as one of the most important methods of personality socialization

First of all, it should be noted that a certain cultural experience is common to all mankind and does not depend on what stage of development this or that society is at. Thus, each child receives nourishment from older children, learns to communicate through language, gains experience in the application of punishment and reward, and also masters some of the other most common cultural patterns. At the same time, each society gives almost all of its members some special experience, special cultural patterns that other societies cannot offer. From the social experience that is common to all members of a given society, a characteristic personality configuration arises that is typical for many members of a given society. For example, a person who has been formed in the conditions of a Muslim culture will have different features than a person brought up in a Christian country.

The American researcher K. Dubois called a person who has features common to a given society "modal" (from the term "mode" taken from statistics, denoting a value that occurs most often in a series or series of object parameters). Under the modal personality, Duboys understood the most common type of personality, which has some features inherent in the culture of society as a whole. Thus, in every society one can find such personalities who embody the average generally accepted traits. They talk about modal personalities when they mention "average" Americans, Englishmen, or "true" Russians. The modal personality embodies all those general cultural values that society instills in its members in the course of cultural experience. These values are contained to a greater or lesser extent in every individual in a given society.

In other words, every society develops one or more basic personality types that fit the culture of that society. Such personal patterns are assimilated, as a rule, from childhood. The Plains Indians South America the socially approved personality type for an adult male was a strong, self-confident, combative person. He was admired, his behavior was rewarded, and boys always aspired to be like such men.

What can be a socially approved personality type for our society? Perhaps this is a sociable personality, i.e. easily making social contacts, ready for cooperation and at the same time possessing some aggressive traits (that is, able to stand up for herself) and a practical mind. Many of these traits develop secretly, within us, and we feel uncomfortable if these traits are missing. Therefore, we teach our children to say "thank you" and "please" to elders, teach them not to be shy of an adult environment, to be able to stand up for themselves.

However, in complex societies it is very difficult to find a generally accepted type of personality due to the presence of a large number of subcultures in them. Our society has many structural divisions: regions, nationalities, occupations, age categories, etc. Each of these divisions tends to create its own subculture with certain personal patterns. These patterns are mixed with personality patterns inherent in individual individuals, and mixed personality types are created. To study the personality types of various subcultures, one should study each structural unit separately, and then take into account the influence of personality patterns of the dominant culture.

Conclusion

Summing up, it should be emphasized once again that culture is an integral part of human life. Culture organizes human life. In human life, culture to a large extent performs the same function that genetically programmed behavior performs in the life of animals.

Culture is a complex formation that is a multilateral and multifaceted system, all parts, all elements, all structural characteristics of this system constantly interact, are in endless connections and relationships with each other, constantly move one into another, permeate all spheres of society.

Among the many different definitions of this concept, the most common is the following: culture is a system of values, ideas about the world and rules of behavior common to people associated with a certain way of life.

Culture is transmitted from one generation to another in the process of socialization. The formation and development of personality is largely due to culture. It would not be an exaggeration to define culture as a measure of what is human in a person. Culture gives a person a sense of belonging to a community, brings up control over his behavior, determines the style of practical life. At the same time, culture is a decisive way of social interactions, integration of individuals into society.

List of used literature

1. Vitani I.N. Society. Culture. Sociology / I.N. Vitani - M., 1984 - pp. 9-15.

2. Dobrenkov V.I. Sociology./V.I. Dobrenkov, Yu.G. Volkov and others - M.: Thought, 2000 - p.52.

3. Ionin L.G. Sociology of culture: the path to the new millennium: Proc. allowance for university students. - 3rd ed., recut. and add./L.G. Ionin - M.: Logos, 2000 - p.19-24.

4. Kogan L. K. Sociology of culture. Yekaterinburg, 1992 - p.11-12.

5. Kon I.S. Sociology of personality / I.S.Kon - M., 1967 - p.113-116.

6. Leontiev A.N. On the theory of personality development / A.N. Leontiev - M., 1982 - p. 402.

7. Minyushev F.I. Sociology of Culture: Textbook for Universities F.I. Minyushev - M.: Academic project, 2004 - p. 34-38.

8. Sokolov E.V. Culture and Personality / E.V. Sokolov - L., 1972 - p.51.

9. Yadov V.A. Attitude to work and value orientations of the individual // Sociology in the USSR in 2 vols. - V.2 Zdravosmyslov A.G., Yadov V.A. - M., -1996-p.71.

10. Forms of knowledge and society: the essence and concept of the sociology of culture // Sociological journal, No. 1-2, 1999// http://knowledge.isras.ru/sj/

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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 that are formed in the process of historical specific types activities and public relations.

Socialization (lat. sosialis - public) is the process of assimilation and active reproduction by an individual of social experience, a system of social ties and relations 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 activities and social relations, it is a dynamic, relatively stable integral system of intellectual, socio-cultural and moral-volitional qualities of a person, expressed in individual features his consciousness and activity.

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 ingredient 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 social conflicts and global problems of mankind that 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 at which these relationships became the subject of scientific study were made by ethnographers who considered human psychology from the point of view of their interests. 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 their personality structure. 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 key psychological mechanisms functioning in culture due to the participation of the individual in conditions typical of a particular culture. Scientists of this direction suggested that each culture is characterized by dominant type personalities - 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 peaceful nature of the Zuni tribe, according to Kardiner, is due to the strong feeling shame. 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 conduct.

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 ink blots), 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 purposes 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, identifying culturally specific personality traits, characteristics, representatives of 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 whose sides 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, a person 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 comprehensively developed personality striving for excellence. 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, an ecstatic state, 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 traditional society"working man": 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 engaging in various 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, “ simple 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 collapsed, today all the social roles of a person force him to “play roles” in a new system of 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. Kohn, 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 social mechanism the formation of an individual as a person as a whole is the pattern of interdependence of relations and society and personality the following kind: man 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 fundamental property 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 like 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 the second, congenital and more deep 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, the common features of the spiritual appearance of people living in given specific historical conditions are manifested in one way or another 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. 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 full member 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 broad sense: as any biologically non-inherited activity fixed 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 education in Japan from the point of view of European man, then it can be assumed 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 begin in school years, but even then they are introduced gradually. Only from 6-7 years old japanese baby 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 the bad deeds committed, but, anticipating the bad, to teach the right 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 the 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. end result 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. bright and good example this kind of phenomenon can serve as a phenomenon of the game.

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 stress 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 development of a value attitude towards work and the development of the ability to learn; as a result, the child, on the basis of his early childhood experience, acquires socially binding 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 sociocultural 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 certain elements of culture that arise in recent times. 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 aimed at vocational training. The necessary 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 of random and new components into the joint life of people. 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 are under direct influence its 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 of 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 independent living, it needs the care of other people who will feed, clothe and love it (unlike other mammals, which 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 child's inculturation is characterized by such factors as communication with peers, school, contacts with previously unfamiliar people. 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 ideal images. Based on the feeling of satisfaction or dissatisfaction, they develop an emotional sphere. Thus, gradually the society and culture surrounding the child become the only possible world existence with which he fully identifies himself.

Along with the indicated 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 in close relationship.

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 meaning. 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 relations of society into internal structure 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 holistic development personality, it is necessary to change the process of production so that the individual comes out of 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.

Thanks to the powerful influence of mass media, 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, in its own way, inner nature allows you to understand 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.: Manuscripts Ancient Russia, 2012

3. auto-stat. ON THE. Krivich; under total editor: V.A. Rabosha and others: Cultural 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 for 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 culture according to A.S. Zubre.

culture of personality is the defining concept in the development criteria and indicators the formation of a man of culture - a highly cultured man of his time.

Detailed analysis personality culture spent A.S. bison. The scientist believes that the formation personality culture historically becomes an actual goal of social development. From this point of view, in his opinion, the personality should be considered not as an object, but as a subject of formation. This approach to understanding personality culture, the author claims, makes it possible to see the active essence of the personality, its individual activity. " Personality organizes its life activity, regulates its course, chooses and implements the chosen direction - the formation of its culture. subsystems, components and qualities personality culture perform the functions of organizing, regulating, providing integrity the formation of culture, the subject of this process becomes a personality as it improves.

Formation personality culture, in this case, appears not only as a movement of the individual forward, but also as a movement upwards, to higher, more perfect values of culture, to human bodily, mental, spiritual, social perfection. He emphasizes that this raises the need for analysis personality culture like systems, like theoretical model, considering it integrity. culture of personality there is a holistic interaction components.

Consider how A.S.Zubr but reveals personality culture and its main values. The main values of the individual, in his opinion, are spiritual value and individual-personal values. Values are understood as “specifically social definitions of objects of the surrounding world, revealing its positive or negative value for a person and society. In relation to the subject (person) values serve as objects of his interests, and for his consciousness they play the role of everyday landmarks in objective and social reality, designations of his various practical relations to surrounding objects and phenomena.

Individual-personal values include knowledge, ideas, representations, processes, objects, especially close to a single person. Together, individual-personal values form subsystems, components, quality, worldly truths, stable norms of morality. By their richness, quality and diversity, according to the author, is determined cultural level of a person.

In the general system personality culture of A.S.Zubr identifies its subsystems: culture of activity, culture of consciousness, culture of the body, psychological culture, spiritual culture, social culture, visual culture. Characterizing each of the subsystems, the author highlights Components general personality culture, which are reflected in the scheme developed by him

Scheme 1.

When building a common system personality culture the author takes as a basis the subsystem of activity, which he understands as a fundamental characteristic of the existence of the individual, believes that personality culture it is necessary to comprehend, first of all, through activity characteristics. culture of personality is what ensures the realization of the activity itself, its immanent (inherent in any phenomenon) mechanism, the way of its implementation. Wherein culture- not so much a product of previous human activity, it is woven into this activity itself.

Particularly important, in our opinion, is the author's judgment about the humanistic essence of culture, which lies in the fact that activities should be aimed at the benefit of man. culture of personality presented as a humanist value, is the world of objectively deployed human abilities, objectified activity, passed through consciousness. So culture of consciousness, as a subsystem, is the most important link in personality structure.

Under consciousness, the author understands the ability of an ideal reflection of reality, the transformation of the objective content of an object into the subjective content of the spiritual life of a person, as well as specific socio-psychological mechanisms and forms of such reflection on different levels. culture of personality. Culture of consciousness is to correctly navigate in the world, to know, transform and assert oneself in it. The incentive for a person to realize reality is the conditioned needs and interests of the individual. Consciousness is the true center of spiritual life, the regulative principle that governs human activity. It tends to self-improvement and manifests itself primarily as culture of self-awareness of the individual through which an understanding of the surrounding reality is realized. A culture of self-awareness- this is meaningful knowledge, a conscious reflection of reality, a connection with a purposeful change in oneself and the world, the ability to foresee the course of events and participate in the creation cultural values.

culture of personality is formed in the process of interaction between activity and consciousness. Effective conscious activity depends to a large extent on good health and physical development, personality culture, That's why A.S. Zubra selects a subsystem body culture».

Manifestations body culture- cleanliness, neatness, health, posture, smartness together form a harmonious external image. However, according to the author, these are signs of internal organization, composure, and discipline. A person should be ready for independence, self-government and self-regulation of his health, psyche, self-organization and development of skills and abilities to learn, improve himself.

The author singles out as the highest body culture indicator physical perfection is good health and well-being, the absence of deviations from the norm in the work of individual organs and systems, correct posture, well-developed muscles, the presence of such physical qualities like strength, endurance, agility.

A necessary condition for success in various activities is psychological culture. A full-fledged partner in culture can only be a person who is capable of an adequate assessment of his thoughts, feelings, and actions. basis psychological culture constitute sensitivity as an increased sensitivity of the individual to the perception and understanding of the spiritual world of other people; empathy, manifested in the ability to emotional empathy with other people; reflection as a process of self-knowledge by the subject of his own psyche, his inner mental spiritual state, the ability to imagine himself in place in the place of another person. People differ not only in what they think and about, but also in how they show their emotions. The more diverse the emotional experience of a person, the more subtle and deeper his experiences, the more saturated and flexible his emotional culture. General indicator psychological culture of personality the scientist considers the ability to understand people and skillfully communicate with them.

Psychological culture It is an integral part spiritual culture. By A.S. Zubre,spiritual culture includes components of psychological culture at a higher level and has its own specific components reflected in the diagram.

The most important sign personality culture, which unites all subsystems in single system is an integrity. This indicator reflects a special quality, an essential level personality culture, allows you to combine activity and self-consciousness, all subsystems where the intellectual component is leading and determines the internal structure and content personality culture.

intellectual culture manifests itself in the ability of thinking, cognitive abilities, the ability to solve mental problems of a high level of cognitive difficulty, to find a way out in new situations, the creative nature of mental activity. high intellectual culture, according to the author, includes the presence of a large vocabulary, reading with a high level of understanding, the correct formulation and solution of problems, the ability to think before taking an action, showing interest in the world around, the needs of other people and oneself. Intelligence, according to the author, is a composite, leading, defining component spiritual culture of the individual. “It is not the intellect that thinks, but the man, as holistic personality“, he concludes.

The author highlights as levels development intellectual personality culture three levels: reason, intelligence, wisdom. Reason (common sense) is the lowest level of logical understanding of reality. Reason is the highest level of logical understanding, operating with broad generalizations and focusing on the most complete and deep knowledge of the truth, achieving the maximum approximation of the subjective to the objective, as well as the unity of theoretical and practical thinking. Wisdom is a personal characteristic of perfect knowledge, which implies the ability to apply this knowledge in life, perceive reality as it is, understand it and, in accordance with this, build one's behavior and activities. It is also a sensible way of life.

The culture of feelings includes aesthetic, moral, intellectual feelings. aesthetic feelings- these are manifestations of a person's value attitude to the world, they express the ideal and understanding of the beautiful and the sublime, the vile and the ugly, the comic and the tragic. These are feelings of admiration; feeling of the heroic; inspiration; feeling of pleasure, disgust, etc. aesthetic feelings activate behavior and activity personalities, help to understand the high purpose of mental labor, encourage you to be neat, monitor your appearance, be smart, collected, punctual and determine aesthetic culture of the individual.

Moral feelings are one of the main ways of regulating consciousness, behavior, activity in all spheres of life, human actions in society. They define moral culture of the individual. Moral culture of the individual- this is the unity of moral feelings and intellect, the moral consciousness of the individual. They are a form of expression of the moral attitude to the world, people, work. moral feelings related to elements intellectual culture, are inseparable from the rational-theoretical side of consciousness. Rational elements (ideas about goodness, due, fair, etc.) appear in the form of principles, ideals, categories, norms, etc. The author singles out patriotism, humanism, collectivism, diligence as the most important moral principles. A.S. Zubra identifies forms of manifestation moral culture of the individual, which can be understood as its indicators: moral tension, moral maturity, moral reliability. moral tension is a constant readiness on the basis of knowledge, feelings, will, convictions, duty and conscience for morally conscious practical action and behavior. moral maturity is the ability to use knowledge, distinguish between good and evil, the ability of a person to independently regulate and direct his desires, interests, motives, behavior in accordance with universal, national cultural property, control, restrain yourself. moral reliability is the connection and interaction of moral tension and maturity - the possession of moral responsibility with a positive orientation, which forms stable behavior and activity based on conscience.

Intellectual feelings are curiosity, a sense of the new, satisfaction from the known, the joy of discovery, bewilderment, doubt. They stimulate the intellect, thinking, encourage knowledge. Collectively, feelings contribute to change. level and quality behaviour, activities and personality culture generally.

Intellectual culture and culture of feelings manifest themselves not only in a cognitive, emotional form, but also in a volitional form - in motives that are stimulators of action, deed, behavior, activity. Volitional culture as a component of a subsystem psychological and spiritual culture of the individual is a synthesis of emotions and reason. Manifested in the possession and ability to manage oneself, in overcoming difficulties, the ability and ability to choose goals, make the right decisions and carry them out, bring the work begun to the end, the ability to self-regulate, conscious mobilizing effort and control one's behavior.

synthesizing component spiritual culture of the individual The prism through which a person reflects and evaluates reality in all its diversity of forms and patterns is a worldview. worldview culture- core personality culture- all components of the structure of personality culture- intellect, feelings and will - depend on the worldview and determine it. An individual worldview is a privilege of the individual as a social, thinking and feeling being. Personal worldview- this is a set of views, assessments, principles that determine behavior, understanding of the world, a person's place in it and, at the same time, life positions, a program of behavior, actions. Includes intellectual and emotional, volitional culture. Interconnected, form beliefs that represent fusion deep knowledge, feelings, will. Beliefs are true knowledge consciously and accepted by a person, “colored” with emotions, feelings, fastened by will, containing an evaluative attitude towards oneself, the surrounding reality, the social environment, which have turned into a position that determines behavior and activity. Beliefs are the core element worldview personality culture, expresses its maturity, attitude towards itself, its country, towards its people, towards the performance of its duties, it is a motivating force that controls activity and behavior. Levels of the worldview culture of the individual: 1.daily-practical level worldviews - views, ideas based on common sense and everyday experience. The everyday worldview is of a spontaneous nature, does not differ in thoughtfulness, consistency, validity, succumbs to problems that require serious knowledge, cultures of thought and feeling, orientation to high human values. 2. The theoretical level involves a special critical analysis and comprehension of reality, the theoretical validity of both the content and the method of achieving generalized knowledge about reality, principles and ideals that determine the goals, means and nature of people's behavior and activities. The stronger the beliefs, the stronger the worldview of people, the higher personality culture.

Social culture of personality based on bodily, psychological, spiritual, their components, acts as a generic sign of personality and the central axis around which the essential forces of personality are consolidated. social culture is an interconnected set of social components based on two simultaneously operating principles. 1 principle is that more general, more complex components social culture of the individual subordinate subsystems ( body culture, psychological, spiritual culture) and them Components. 2 principle is that the interaction of components within social personality culture and all other subsystems allows the relative independence of each system and each component personality culture and at the same time they are dependent on each other. Components subsystems of social personality culture. The status of the individual is the position of the individual in society (political, legal, moral, economic). S.l. in the system of interpersonal relations determines its rights and obligations and characterizes its prestige, authority, largely determines behavior and activities. high position of the student in the system of relations in the educational team, respect for comrades, recognition of the student as a worker in the field of knowledge form such qualities as self-respect, self-confidence, self-esteem, which leads to more responsible behavior, to one’s work, to mental activity. In the process of learning, the student changes his status, thereby expanding the range of personal components, qualities. Closely related to the status personalities subsystem of social and functional roles. Roles are ways of behaving a person in accordance with norms and rules, which are carried out depending on the status, position in a team, society. The fulfillment of social roles forms, conditions and directs the manifestation of many personal qualities and properties. Status, social roles are formed and manifested in value orientations.

Value Orientations reflect the orientation of the activity of the individual, the preferences that she gives to certain aspects of activity. Value Orientations are formed and can change throughout life, in the process of assimilation of social experience. They manifest themselves in goals, ideals, beliefs, outlook of the individual.

An even more complex component in social culture of the individual are motives. Motives are the reasons that determine the direction of the activity of the individual. The activity of the individual is motivated by several motives that are in different relationships with each other. A specific act may be based on a struggle of motives, motives may strengthen or weaken each other, among them the main, leading motive may stand out, subjugating others. The prevailing motives will determine which subsystems and components personality culture will be formed easier and faster, which are more difficult and slower. Thus understanding personality culture as a system consisting of their subsystems and components, qualities, properties, we see that the formation personality culture is carried out as a result of a complex interaction of external and internal factors and manifests itself in visual culture of personality.

visual personality culture is a way of expressing the inner spiritual culture in its external manifestations. Internal and external personality culture are closely interrelated and mutually condition each other. visual culture includes emotional culture of communication- personal impact on other people in the process of everyday behavior and activities. All of the above are the essence spiritual culture. At whatever rung of the career ladder a person is, the norms of culture require him to constantly recognize the dignity of each individual. Visual culture of personality largely determine: appearance, culture of speech, culture of communication, culture of mental work. Appearance- smartness is a sign of internal organization, composure, discipline. Of course, the external form is only a derivative of the internal spiritual culture. If a person is spiritually poor, then no learned manners and outward gloss will cover up his worthlessness. When evaluating personality culture it is important to proceed from the unity and interconnection of form and content. Appearance, the ability to keep manners should be beautiful at the same time be distinguished by simplicity and naturalness. the ability to wear clothes is a clear example of the inner personality culture.

A culture of speech- the beauty of the word, indicators: lexical wealth, grammatical culture, expressiveness, content, expressiveness, sincerity, intonation flexibility.

Intonation, gestures, facial expressions, facial expressions, eyes. Speech is a vivid indicator of upbringing, intelligence, the most important element personality culture.

Communication culture– the process of interconnection and interaction public actors(groups, individuals), that is, it is the exchange of information, experience, as well as the results of activities, which is a condition for the development personality culture, society. In communication, a person receives not only knowledge, forms ways of mental activity, but also through imitation and borrowing, empathy, assimilates emotions, feelings, forms of behavior and activity. Communication does not exist outside of consciousness and actions, actions, behavior of people, therefore it is a kind of moment of transition from consciousness to activity, from intention to actions. In this regard, communication has two sides: objective (realization of intentions, interests, needs) and subjective (motives, feelings of aspiration), which together constitute a single whole. Indicators: respect for other people, politeness, sensitivity, tolerance, attentiveness, goodwill, exactingness to oneself, willingness to help, provide a service, modesty, tact.

Culture of mental work. Specific human activity, consciousness, purposefulness, diligence, creativity. Diligence, accuracy, conscientiousness, diligence.

Thus, it is possible to distinguish various modifications expressing the level of maturity personality culture. Based on the degree of expression of subsystems, components, especially psychological, spiritual, social, intellectual, moral, aesthetic culture, it is legitimate to single out the following main modifications personality culture: undeveloped personality culture; formed mainly personality culture; mature personality culture. The basis for such a selection are quantitative and qualitative prerequisites: a) a certain amount of subsystems, components and personality traits; b) the degree of their assimilation (how firmly they have become the property of the personality of a particular person); c) the orientation of the individual to certain types of activity (for the student - to mental activity); d) certain level social activity; e) efficiency, effectiveness of the activity of the individual.

The main indicators of underdevelopment personality culture are 1) a limited scope of components and qualities; 2) awareness of one's personality as a bodily, psychological, spiritual, social entity at the level of everyday consciousness; 3) primitive, chaotic nature of thinking, lack of clear value orientations, the content of which is mainly dominated by poorly conscious, sometimes, at the level of instinct, emotions (indignation, fear, anger, despair, aggressiveness, hatred, ugly, base); 4) the dominance of subjective views over objective content personality culture, in particular, a person - a gray facelessness becomes an intellectual passive consumer.

Mainly formed personality culture. Formation personality culture is a conscious, purposeful, systematic, holistic contradictory process of the emergence, functioning, development and improvement of all components of personality culture, which are formed in different people in different conditions in different ways. But this is a marked transition from an undeveloped culture to a mature one. personality culture.

mature personality culture- this is the highest stage in the development of the personality, which is distinguished by the most durable development of all components all structure components personality culture, the limiting degree of social activity. Maturity personality culture- this is a constant readiness on the basis of convictions for morally conscious social action, the ability to use knowledge, to recognize and distinguish between good and evil, the ability to make decisions, the ability to be independent and to act accordingly.

In the article we will talk about the spiritual culture of the individual and society. We will try to understand this issue in detail, to reveal it as much as possible and to identify all the key points.

A little about the topic

In the modern world, there are a lot of interpretations of such a thing as culture, but in fact this term came from the Latin word, which, in literal translation, means “education”. However, as time went on, the meaning of the word expanded. Thus, today this term is understood as a whole set of certain norms and values, as well as the world of things that has been accumulated by man and society over the entire period of its development. However, we will focus exclusively on the spiritual culture of the individual and society, which is of the greatest interest and is the most versatile.

spiritual culture

Note that the division of the concept into material and spiritual components began almost two thousand years ago. Agree, this is a rather impressive period, which indicates that at a certain stage of their development, people realized the duality of values. Material culture is understood as a variety of objects created by human hands. These are monuments, landscapes, clothes, tools and so on. There are a lot of things to list here, but this is not the purpose of our article. Spiritual culture means some norms and mores, as well as ideas about beauty and goodness, religious teachings, ideas, and so on. Thus, we understand that spiritual culture largely includes the intellectual inventions of people in the field of thought. However, it is precisely from here that the understanding that the division into forms of spiritual culture is rather conditional and vague comes from. There are no real boundaries, because many great ideas are materialized. But we must understand that this is based on a certain mental image, which in itself is a great achievement. In the future, we will separate the spiritual culture of the individual and society for a better understanding.

origins

Let's start by looking at one of the most accurate and concise definitions of the word "culture". It belongs to the Russian philosopher N. Berdyaev. This man argued that culture is the product of the creative work of the human spirit on physical conditions. Thus, we understand that even spiritual culture is always aimed at transforming something external, which we spoke about above.

The very concept of its origins goes back to a German philosopher, statesman and linguist named Wilhelm von Humboldt, who presented quite interesting philosophical ideas. He is the creator of the theory that world history is nothing but the result of a spiritual force that operates outside of human cognition and can manifest itself through individual creative abilities and talents of people. Actually, the fruits of this creativity are the spiritual culture of the individual and society.

Individual and group

What is culture individual person? Firstly, it is a kind of spiritual world that every person has to one degree or another. Its character directly depends on the desires, thoughts and aspirations of an individual. Also, the spiritual world is largely determined by human activity and the extent to which he is able to create spiritual products. This means the proposal of scientific ideas, the creation of laws, creative self-realization, the improvement of the world. The second determining factor in the spiritual activity of an individual is his spiritual values, according to which he lives and coordinates his life. This includes laws and customs, as well as traditions to which a person obeys. At the same time, one should not underestimate the possibilities of group consciousness, because of which a person can somehow obey some conventions, even if he really does not want to.

The form of the spiritual culture of society is manifested in the public consciousness, which is expressed in politics, law, customs, religion, science, philosophy. The level of society is manifested in how it relates to art and literature, how it remembers and honors its ancestors, how it relates to non-standard solutions and unusual people.

At the same time, in general, spiritual culture implies science, religion, education, language, and so on. Thanks to all this, certain rules, models, norms of behavior, standards, knowledge, symbols and myths appear. Note that the spiritual culture of a person is the result of the work of not his hands, but the mind. Despite the fact that it is impossible to feel or hear intangible objects, since they are only in the mind and are supported by communication, nevertheless, certain objects of culture have their carrier. For example, knowledge is manifested in material world with the help of books, greeting customs - in a handshake. These are banal examples, but thanks to them you can understand the meaning.

Values and norms

Let's examine cultural forms using filters such as spiritual values. This includes the understanding of truth, justice, beauty, and so on. The well-known expression "eternal values" implies a certain set of ideal ideas that are the core for a person and his support in difficult life situations. It is this cultural support that allows you not to sink and lose yourself as a person. Eternal values are a guide to which you need to move even when there is complete uncertainty around. At the same time, it is these values that are the core of any culture.

Worldview values

The foundations of spiritual culture are very closely intertwined with worldview and philosophical values, which express the very meaning of human life and its relationship with the world. And this is the key concepts that we will operate with and which are life and death. At various times, these values were associated with the opposition of hell and heaven, black and white, war and peace. But deep philosophy understands that life and death are not opposing principles, but a single entity that exists outside of time. Human existence is described by such words as eternity, destiny, past, present and future. These are worldview values that require a person to comprehend and self-determine. The influence of spiritual culture on society in this aspect is incredibly great. This is due to the fact that such values classify a person as a class of intelligent and thinking beings who can correlate their existence with nature and the cosmos, as well as find relationships and draw parallels. This is the basic group of values, which is the main one in every society and forms the so-called picture of the existence of the whole world. Thanks to such concepts, a person can realize his attitude to the world and find his place in it. This implies such important and fundamental concepts as creativity, freedom, humanism and individuality. These categories very thinly border on morality, which is being discussed all over the world today.

Moral values

The problems of spiritual culture very often concern, for the most part, the moral sphere. The fact is that this group regulates the relationship of a person with the outside world from the standpoint of confrontation or cooperation. Previously, the relationship was carried out exclusively through confrontation. Because of this, rather strict unwritten norms were established, as well as prescriptions, commandments and taboos, the violation of which was followed by severe punishment or death. On the this moment all these concepts are studied by ethics. Now the main categories of moral values are good and evil. It is the definition of these concepts that is key in the interpretation of such qualities as mercy, dignity, justice and humanity. These values represent a large-scale level of morality that exists at the level of all mankind. Many underestimate the role of morals, but meanwhile they have a huge impact on relations between individuals, groups and even states. Indeed, at any of the levels of interaction there are such values as loyalty, conscientiousness, duty, collectivism, patriotism, diligence. Everything that we have listed allows you to correlate your interests and the interests of society in order to achieve maximum results for both parties. That is why we say that the spiritual culture of the individual and society is indivisible. Moral values have the strongest influence on privacy each person in the field of friendship, tact, courtesy and love. These concepts largely determine the quality of life and the inner peace of each person. Note that morality is the most powerful regulator of social relations at different levels.

Aesthetic values

The history of spiritual culture is impossible without aesthetics and beauty. Many say that beauty is kindness and love, only expressed in a different way. Well, it's hard to argue with this, because aesthetics gives a person harmony. The ancient Greeks defined this feeling as the ability to understand the unity of diversity, a sense of integrity and coherence in everyday life, in routine. When a person harmonizes relations with others and with the world, he thus creates an excellent psychological climate for himself, he can enjoy his life. At the same time, harmony cannot be ordinary, it always brings inspiration and creates beauty. But aesthetic values are not available to every person, as they are associated with emotional intelligence. The same rule applies at the level of society. If a person or a group of people can accept different emotions, sympathize, perceive different shades of feelings, then this community can feel the aesthetic component of the world much more subtly and vividly. People, who live in an ordinary way and do not recognize any other truth than their own, are severely limited in the possibilities of their perception. They will also be limited in their ability to improve until they break free of their limits and learn to notice the world around them. The main aesthetic values are such concepts as sublimity, tragedy, comedy, beauty.

Formation of spiritual culture in the field of religious values

Religious values are very specific, as they depend on a particular society and the rules adopted in it. But at the same time there are very similar features. These are some prohibitions and moral values that have the highest power in this religion. If prohibitions are transgressed, but moral values are not fulfilled, then sin follows. We will not delve into religion, but simply say that the basic concepts religious values are love, patience and faith, humility and mercy.

Russian spiritual culture

Our country has a very diverse culture. This is due to the fact that the territory of Russia is very large, each corner is unique in its own way. At the same time, the most important feature of the spiritual culture of the peoples of Russia is that faith in higher power has always come first here. People have long believed that everything happens for a reason and has its consequences. Culture has been transformed many times, acquiring new features and losing old ones, thanks to which it has become unique and the way we see it today. But this concept is dynamic, so we are not observing a static culture, but simply its development in a certain time period.

The countries of the West and the East had a great influence on the formation of Russian characteristics. This was especially pronounced in limited cultural areas, which became fertile ground for planting other people's ideas. The culture of an individual Russian can become the topic of a whole book, not an article. On the one hand, the image of a Russian is associated with Ivan the Fool, who lies on the stove and does nothing, and then abruptly receives great wealth. This characterizes that part of the Russian personality, which always strives to get something for nothing. Do not hide the fact that such features of mentality are really present. However, the second part of a Russian person is that he will go towards his goal nobly and fairly, if he really wants to. At the same time, he can show remarkable fortitude, courage and humility.

Compound

Many researchers say that the concept of spiritual culture is not suitable for Russia in the sense that it is a complex of several cultures at once. Usually there are three ethnic components, namely: Finno-Ugric, Slavic and Baltic. The influence of Germanic, North Caucasian and Turkic ethnic groups is also noticeable.

The dominant characteristic of our culture is Orthodoxy, which was widespread in Russia and developed quite rapidly there. But at the same time, it was autonomous. The state has always based its power on religion, which was an important area of spiritual culture. She could at one moment turn people against the prince or for him, which was very important.

Ideology

I would like to consider given area spiritual culture, which we did not mention above, because it is quite significant. The ideology began to take shape relatively recently, since in early societies power was with the representatives of power, and after that - with the rich. With the advent of ideology, power passed into the hands of smart people who know how to lead the masses. This problem was considered in great detail by the German scientists Friedrich Engels and Karl Marx. They characterize this category from a negative point of view, since it is capable of forming a false consciousness in people. Thus, we understand that ideology is a complex social formation, which, at the same time, can work profitably for the one who created it. In fact, it forms a false self-consciousness of a group, community or class. The danger of ideology is that it can lead to very great tragedies if power is in the hands of a stupid but very vain person who can easily control the emotions of the masses. Because of this, many researchers say that ideology should be considered not as a separate component of culture, but as a kind of superstructure that is inherent in all other forms of culture.

This is true, because religion, philosophy, art, science, morality are largely determined by ideology. What is art? Spiritual culture defines this concept as the ability of a person to express himself and thereby replenish the chest of culture of the whole world. After all, we know how art in the hands of ideologists can become a powerful weapon and influence people's minds. To do this, it is worth remembering the Soviet times, when some authors were valuable, let's say, and some were strictly forbidden to write and even sent to camps. All this was due to the fact that they could print something objectionable to the authorities, which would sow a seed of doubt in people's heads.

The science

Despite all its rationality, science is also an integral part of culture. It is very closely related to philosophy, which is the theoretical foundation. The importance of science in the modern world is enormous, and it is difficult to overestimate it. It affects the minds of people and their way of thinking, changing their minds, and forming points of view. If earlier individuals were inclined to rely on some religious books or the same ideologists, now a person first of all turns to science and analyzes its arguments, and only then draws conclusions. And it's wonderful that a modern person is no longer so easy to lead by the nose.

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Abstract: The influence of culture on the development of personality. Development of Personality Culture in the Modern Educational Space

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Personality culture according to A.S. Zubre.

Scheme 1.

A little about the topic

spiritual culture

origins

Individual and group

Values and norms

Worldview values

Moral values

Aesthetic values

Formation of spiritual culture in the field of religious values

Russian spiritual culture

Compound

Ideology

The science

Portal for the student. Self-training

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Send your good work in the knowledge base is simple. Use the form below

Similar Documents

Personality culture according to A.S. Zubre.

Scheme 1.

A little about the topic

spiritual culture

origins

Individual and group

Values ​​and norms

Worldview values

Moral values

Aesthetic values

Formation of spiritual culture in the field of religious values

Russian spiritual culture

Compound

Ideology

The science

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