What does spiritual culture mean for a person. Ways to develop spiritual culture

I. Introduction.

II. Spiritual culture.

3.1. Spiritual culture of personality.

3.2. Elements of spiritual culture.

2.2.1. Ecological culture.

2.2.2. Moral culture.

2.2.3. aesthetic culture.

2.2.4. Creation.

III. Tradition and innovation in culture.

3.1. Cultural traditions: their essence and structure.

3.2. Innovation in culture.

IV. Problems of modern national culture.

V. Unclaimed culture.

VI. Conclusion.

VII. Bibliography.

I Introduction

Our Fatherland is going through difficult days. The tragedy and despair of the Time of Troubles, known to us earlier from history books, today have largely become our daily routine. The spiritual fortress, built with God's help, the efforts and deeds of our ancestors, is being destroyed today. That life-forming, fertile layer in people is depreciated, without which the concepts of Honor, Home, service to Truth and Fatherland cannot be instilled in a person.

Culture is the mother of the people; a people devoid of culture is like an orphan without a family, without a tribe, and this people has nothing to cling to and nothing to hope for. The culture of Russia is its backbone, built in the likeness of vertebrae from the cultures and aspirations of all the nations and nationalities that inhabit it. How many times evil has fallen on this ridge. How many times have they tried to break, crush, tear apart this mighty ridge! But even after turmoil, after riots, negotiations, revolutions, after all the blows that other states would not have resisted, Russia is alive. Culture unites nations, unites nations with each other.

We live in a new century, many great discoveries have not yet been made, which the twentieth century brought us. As if opening a new page in the history of mankind, we are given to learn more than our fathers, grandfathers, great-grandfathers knew. They contributed their share of knowledge to the wheel of progress, giving us a basis for development, as we will later give the best to our children.

Everything in our life is changing so rapidly that it is impossible to predict what the coming century will bring us, what other trials and problems await us ahead, what humanity will translate into reality, and what will be left behind a new turn of the wheel of history. And yet there are still things in the world that the hand of progress has not touched, this is the most beautiful, what has been created for centuries, what is sacredly kept by our ancestors and run around, so that future generations can appreciate, pay tribute and multiply, adding that Something new is our culture.

II. Spiritual culture

In addition to the economic, social and political spheres of people's lives, civilization includes another very important point - culture. The degree of development of culture shows the achievements of a particular historical civilization, determines its place in a number of existing, modern and future civilizations. What is culture, what elements does it consist of, and what place does it occupy in the life of a person and society?

The term culture is of Latin origin. Initially, it meant "cultivation, cultivation of the soil", but later it acquired a more general meaning. Culture is studied by many sciences (archaeology, ethnography, history, aesthetics, etc.), and each gives it its own definition. It is no coincidence that there are up to 500 definitions of culture in the world literature. Let us turn to one of them, the most common in the social sciences. In the most general sense, social scientists understand culture as all types of transformative activity of a person and society, as well as its results.

Distinguish between material and spiritual culture. Material culture is created in the process of material production (its products are machine tools, equipment, buildings, etc.). Spiritual culture includes the process of spiritual creativity and the spiritual values ​​created at the same time in the form of music, paintings, scientific discoveries, religious teachings, etc. All elements of material and spiritual culture are inextricably linked. The material production activity of man underlies his activity in other areas of life; at the same time, the results of his mental (spiritual) activity materialize, turn into material objects - things, technical means, works of art, etc. For example, our knowledge in electronic technology belongs to spiritual culture, and computers, televisions created on the basis of these knowledge belong to material culture.

Thus, culture is an essential characteristic of the life of society, and, therefore, it is inseparable from man as a social being. Biologically, a person is given only an organism that has a certain structure, inclinations, and functions. In the process of life, a person is formed as a cultural and historical being. His human qualities are the result of his learning the language, familiarizing himself with the values ​​and traditions existing in society, mastering the techniques and skills of activity inherent in a given culture, etc. And it would not be an exaggeration to say that culture is a measure of the human in a person.

2.1 Spiritual culture of the individual

Analysis of the problems of the spiritual life of society, issues related to its culture, largely depend on the specifics of the approach to the definition of the latter. Now there are a large number of definitions of this concept. This diversity is primarily due to the objective ambiguity of culture. “The richer the object to be defined,” wrote Hegel, “i.e. the more different sides it presents to consideration, the more different are the definitions given to it.

Each of the sciences that study questions of culture, based on its subject of study, reveals those aspects and relations that fall within the spectrum of consideration of this science. The growing role of culture in the life of society, the successes achieved in scientific and theoretical thought, largely led to increased attention of social scientists to the theoretical and methodological issues of spiritual culture.

The history of the development of philosophical theoretical problems of culture dates back to the 18th - 19th centuries. Schelling, Hegel, Schopenhauer, Herder, and many other philosophers considered culture in line with classical idealism, where, as K. Marx wrote, “only one type of labor, namely abstract spiritual labor,” was taken as the basis.

In contrast to nature, culture denoted the spiritual principle, spiritual abilities and capabilities of a person, all of whose cultural and creative practice was perceived in pre-Marxist cultural studies "as a purely spiritual practice, entirely conditioned by the activity of consciousness and summarizing itself in the ideological products of this consciousness." With the emergence of materialistic dialectics, which recognizes the fundamental role of material production in the life of society, the concept of a dual structure of culture - material and spiritual - naturally asserts itself.

The formation of the spiritual world of a comprehensively, harmoniously developed personality involves the use of an integrated and systematic approach in the process of its upbringing. A comprehensive and systematic impact on all factors in the formation of spiritual culture - from socio-economic relations to the surrounding moral and psychological atmosphere being educated - is necessary in the process of professional orientation of schoolchildren.

The formation of a personality culture, which includes the action of both objective and subjective factors interacting with each other, occurs not only as a result of a conscious and purposeful impact on it, but also spontaneously, under the influence of the objective conditions of people's lives.

The world of material objects, reflected in the mind of the child, gives rise to a certain attitude towards them, creates a need for them, criteria for their evaluation. This causes the objective inclusion of it in social life in addition to their desires and aspirations. It would seem that this feature of human existence does not give grounds to talk about the possibility of forming the spiritual world according to a given model. However, people in the process of creating wealth objectify their goals and will in them, enter into relationships with other people, i.e. act in accordance with the established norms of social communication. Taking this into account is one of the important conditions for developing the concept of personality formation, its spiritual world.

The objective conditions for the formation of the culture of the younger generation do not always accurately and fully reflect the features of its age, professional and individual typological nature. Only an organic connection between the influences of objective conditions and the subjective factor can ensure the purposeful formation of the spiritual world of a person according to a given model.

This explains the importance of the complex, systemic nature of the formation of the spiritual culture of students. This process must strictly meet the requirements of social life, which is an integral system.

In his work "Spiritual life of society" A.K.Uledov defines the spiritual life of society as a real process of people's existence, a way of social activity and at the same time an independent sphere associated with the production and dissemination of consciousness, satisfaction of their spiritual needs. Spiritual culture is considered as an education that expresses the general that is inherent in spiritual life as a system.

Acting as a qualitative indicator of the spiritual life of society, spiritual culture is identical in its structure to the structure of the spiritual sphere of social life, which, as a system, is a unity of such components as spiritual activity, spiritual needs, spiritual consumption, social institutions, spiritual relations and communication.

One of the advantages of a systematic approach is that it makes it possible to explore in unity and interconnection all components of spiritual culture, to analyze the processes that determine the formation of the spiritual world of schoolchildren in the country, the restructuring of all spheres of public life, to reveal the patterns of formation of a harmoniously developed, socially active personality. .

“Spiritual survival is possible” - this was the opinion of the participants in the discussion, which took place on November 15, 1991 at the USSR Academy of Pedagogical Sciences at an expanded meeting of the Bureau of the Department of Philosophy, Political Science, and Culture. It was attended by: B. Nemensky - Corresponding Member of APN, People's Artist; E. Kvyatkovsky - full member of the APN; V. Lakshin - editor-in-chief of the magazine "Foreign Literature"; N. Kushaev - candidate of pedagogical sciences; L. Bueva - Academician, Secretary of the Department of Philosophy, Political Science, Culture of the APN and many others. The concept of art education as the foundation of the system of aesthetic development of students at school (headed by B. Nemensky) and the modern concept of aesthetic education of students in secondary schools (edited by E. Kvyatkovsky) were discussed.

B. Nemensky, in particular, argues that various types of art are able to introduce a child into the world of nature, into the world of the characters of the people around him, into history, into the world of beauty and morality. And they do it better and easier than scientific disciplines. Artistic disciplines, by their very nature, can and should be aimed at shaping the inner world of a growing person. “What place in time should the study of art occupy in school? Now, for example, it has been reduced from 7th to 6th grade. By the way, the decline went on throughout all the years of Soviet power ... Is it possible without art in high school? Where is it proven that a high school student can develop without music and fine arts? Without art - from the first to the final grade - the school cannot exist, developing its student harmoniously. So, art is the most important means of introducing a person to all the phenomena of life and to himself. This determines the special possibilities of the artistic cycle on the path to the humanization of the school. It should take an equal position in the structure of education, become a point of growth for a new, humanized education system.”

2.2 Elements of spiritual culture

Comprehensive development of the individual, the formation of aesthetic, environmental, moral and creative elements of spiritual culture among schoolchildren is one of the tasks of career guidance work at school. And the task of pedagogical workers is to educate future young workers and specialists so that, after leaving school, they are able to bring beauty into life, into work, into people's relationships. The main elements of spiritual culture cannot be formed individually. They are closely interconnected. Speaking about ecology, man's attitude to the environment, one cannot fail to mention the beauty of the living and inanimate world, the honor and duty of people to nature. And immediately there is a creative aspect. It is necessary to learn how to live on Earth without interfering with other inhabitants, without crippling, without destroying what has been created by our planet and the great cosmos, but reasonably and harmoniously supplementing and ennobling it with your creations.

We will consider each element separately, determine the importance of each of them and show the need to educate these qualities in the younger generation.

2.2.1. ecological culture

Peace and ecology. These words have become original slogans of modernity, urgent appeals addressed to the entire human community and to each of the people. But if the word "peace" has been rooted in the vocabulary of different peoples since ancient times, then the term "ecology" (translated from Greek - the science of home, location) appeared only in 1866 and until recently was used mainly by biology specialists. Indeed, the planet Earth, its nature - continents and oceans, green and animal world - is the home of mankind. This is the habitat of people, and the workshop in which they work, and the pantry of vital resources, and the source of health and inspiration. That is why the preservation of the natural foundations of the life support of society is a global, universal task. But in view of the fact that the scientific and technological revolution and world production have not yet acquired an ecological orientation and are still unfolding without taking into account the possibilities and limitations of nature, the negative consequences of these trends have sharply increased: environmental pollution, ecological imbalance, a decrease in the ability of natural components to self-repair, depletion non-renewable resources. The list of global and regional environmental threats is very long. The "environmental map" of our country reflects both these threats and the different-sized hotbeds of environmental tension in the Fatherland.

Ecological culture is a capacious concept, but the main content captures the peculiarity of the modern stage of interaction between society and nature, when the contradiction between them has reached an unprecedented severity.

On the one hand, the “response” of nature to destructive actions gives a powerful impetus, prompting, or rather, forcing society to rethink its attitude towards nature, to abandon the old view of it as a sphere of free play of human forces and abilities, to take the path of developing ecological culture.

On the other hand, the process of formation and development of ecological culture becomes an impetus for spiritual and practical activities aimed at overcoming the crisis state of the "society-nature" system, at improving this state, and in the future - at harmonizing relations between society and nature.

"Charge" to improve nature management should become a common feature of all social groups and generations, but especially the youth. And it is no coincidence that during the international conference of scientists "Environmental Protection and Protection of World Peace" (1986) a "round table" "Youth and the struggle for the protection of nature and peace" was held.

The younger generation personifies not only the near future, but also a more distant future, and therefore it is especially interested that the future be peaceful and environmentally friendly. The generation entering independent life is most receptive to new principles and norms of relationships with nature, it is distinguished by the spirit of innovation, energy and other qualities that are so necessary for the implementation of these principles and norms. Finally, today's children in the future - very close - will take full responsibility for the fate of the planet - the cradle and abode of mankind. Disturbing changes in nature, both perceived with one's own eyes, and lying beyond the threshold of sensations, but identified as a result of research and made public, lead to the fact that more and more sections of the population are aware of the urgent need to improve the natural environment of their lives and activities.

Ecologization of modern knowledge, due to social needs, puts forward the task of giving the education system an ecological orientation. Scientific knowledge underlies education, including environmental education. This is the basis of the international UNESCO-UNEP program on education in the field of the environment and the programs of environmental education developed in our country.

In the course of the educational process and preparation, students for choosing a profession must:

1. Strengthening the ecological and ideological loading of education, and above all, a wider coverage of the philosophical problems of the interaction between man and nature;

2. Coupling of various school subjects with environmental issues, the formation of interdisciplinary links identified in the course of the development of interdisciplinary research into the problems of nature conservation, environmental improvement;

3. Development and introduction of holistic training courses for nature protection, general ecology, which reflect in the educational process such a trend of scientific knowledge as the formation and development of integral integrated areas of environmental research;

4. Inclusion in environmental education of the results of those scientific studies in the field of the environment that are associated with regional and sectoral specialization.

These lines of environmental education should not only permeate the education process, but also unite all the knowledge that young people learn with a cross-cutting idea of ​​the unity of society and nature.

2.2.2 Moral culture.

The great importance of moral education in the development and formation of personality has been recognized in pedagogy since ancient times. Many outstanding teachers of the past noted that the preparation of a benevolent person cannot be reduced only to his education and mental development, and moral formation was put forward in the foreground in education. In his treatise “Instruction of morals”, the Czech teacher J.A. Komensky quoted the ancient Roman philosopher Seneca, who wrote: “Learn first good morals, and then wisdom. For without the former it is difficult to learn the latter.” In the same place, he cited the well-known folk saying: “Whoever succeeds in the sciences, but lags behind in good morals, lags behind more than he succeeds.”

Pestalozzi, an outstanding Swiss pedagogue and democrat, assigned an important role to moral education. Moral education he considered the main task child education. In his opinion, only it forms a virtuous character, resilience in life's adversities and a sympathetic attitude towards people.

However, among the teachers - classics of the past, K.D. Ushinsky most fully and vividly characterized the transforming role of moral education in the development of the personality. He wrote: “Of course, the education of the mind and the enrichment of its knowledge will bring many benefits, but, alas, I do not believe that botanical or zoological knowledge ... could make Gogol’s mayor honest man, and I am completely convinced that if Pavel Ivanovich Chichikov was initiated into all the secrets of organic chemistry or political economy, he would remain the same rogue, very harmful to society. ... There is no mind alone and knowledge alone is not enough to root in us that moral feeling, that social cement, which sometimes, in accordance with reason, and often in contradiction with it, binds people into an honest, friendly society. (Ushinsky K.D. On the moral element in education.)

V. G. Belinsky pointed out the enormous role of moral education in the process of learning and personality formation. He noted that education and the knowledge and skills acquired by a person will bring more or less benefit, depending on what kind of morality he learns.

The child is in a state of quiet, spiritual work hidden from prying eyes - the work of growth and development. Under rain, hail, just as under the scorching rays of the sun, a young tree does not grow well. So the child is harmful to the normal development of constant emotional shaking, including dressing down and immoderate praise.

The Bulgarian writer P. Vezhinov has a fantastic story "Blue Butterflies". Butterflies and caterpillars live on a distant planet. Butterflies are endowed only with a subtle-emotional, and caterpillars - only with a mental beginning. Butterflies live sublimely - frivolously, in the end, their life is reduced only to procreation. They are light, slender, graceful, their body seems to be covered with a delicate, soft, iridescent fabric. They look at the astronauts with curiosity, excitement and lively interest, flocking to the music sounding from the tape recorder, as if enchanted. Meek and trusting, they approached the tape recorder closer and closer, forgetting about everything in the world, they were worried about music, nature, love. The caterpillars are blind, deaf and dumb, they are devoid of emotions and passions and lead a dull and joyless existence. They are blind to the miracle that surrounds them, they do not hear the voice of truth. Ice bound their hearts. They have a cold mind and a dead heart.

The life of both of them is devoid of creativity, because it requires the harmony of the mind and feelings.

In the same tale, there is a robot Dirac, who flew with the astronauts in a starship. He showed no interest in the beautiful planet: he was deprived of the ability to feel. Everything around him was just an excuse for conclusions. Once on a new planet, the robot, first of all, killed a butterfly in order to take an outlandish specimen to Earth; he did not want to take into account that it was not an insect, but a rational being.

Only the unity of intellectual, emotional, moral development makes a person capable of beautiful, sublime forms of mental state that need to be preserved in a child and cherished, these are feelings of patriotism, love for nature, people, and the Motherland.

Moral education begins with exercises in moral deeds, with manifestations of feelings of love, gratitude, and not by teaching moral truths. Talk about duty, teachings, if they precede moral deeds, are like shadows that appear at sunset before real things, Pestalozzi argued.

Developed moral and mental demands encourage the child to be diligent in work.

Belinsky assessed the disharmony of development as a deformity hidden from the eyes. In one person, he noted, the mind is barely noticeable because of the heart, in the other the heart, as if it fits in the brain; This one is terribly smart and capable of doing things, but he cannot do anything, because he has no will: and that one has a terrible will, but a weak head, and either nonsense or evil comes out of his activity.

An exceptionally important task of the teacher is the volitional development of each student. The will will not be formed - a person will grow up as an empty flower, a creature unsuitable for anything. All his good impulses will be broken against his own cowardice, cowardice and laziness.

It is the achievement of the goal, the overcoming of obstacles on the way to it, that testify to a strong will. However, one must distinguish between will and stubbornness. It happens that the desire to achieve something, to insist on one's "I" becomes painful and becomes more important than the end result of the intended activity. Remember the main characters of Gogol - Ivan Ivanovich and Ivan Nikiforovich - real stubborn. Stubbornness - inexpedient perseverance - negative quality personality. Developing the will, it is necessary to remember one of the most important laws of life - the law of expediency.

Ethics and aesthetics electives conducted at the school allow students to more deeply study the history of the culture of human behavior in society and at home, learn about honor and duty, justice and the manner of communication.

It is necessary for students to know that having come to the work team, the first impression of his character among colleagues will be formed by the manner of communication with others. To do this, you need to teach students to organize their communication, observing the following rules.

1. It is important to learn to listen to another person without interrupting him during a conversation.

2. It is important to understand the other person. Hindu philosophers have come up with such a rule of dispute. Each interlocutor must first state the thought of his opponent in a dispute and, only after receiving confirmation from him that his thought is understood, can refute it. This rule is very useful to use, at least in cases where the disputants put different meanings into the same words.

3. You need to learn to sincerely appreciate people. A cultured and developed person will always find good qualities in another. It is important to be generous with praise, to appreciate the true merits of people.

4. You need to be attentive to people. They say: it is better to deprive a person of food than attention.

5. Communication is the education of useful habits, the training of deeds, worthy behavior. Therefore, everything is important in communication: how you dress, how you sit, how you walk, dance, talk with your neighbors.

All this and much more forms the character of a child.

An analysis of the above shows that from a socio-aesthetic point of view, the content of the education of moral culture should, first of all, include the involvement of students in such activities as socio-political, patriotic, labor, material, environmental and communication.

2.2.3 Aesthetic culture.

The goal of educating aesthetic culture cannot be deciphered in isolation from other aspects of personality formation, all kinds of manifestations of its relationship to the outside world. Aesthetic education is an obligatory element in the formation of the totality of the individual's spiritual wealth. The very process of aesthetic growth in the formation of the consciousness of youth must be democratic. It is necessary to enter into the minds of children the aestheticization of various spheres of society, as a way to identify self-fulfilled creative inclinations.

Aesthetic education is carried out by the whole system of purposeful activities, focused on achieving in the development of appropriate abilities, skills, as well as the acquisition of knowledge, which together constitute the level of aesthetic culture of the individual necessary for society.

The task of aesthetic development in the process of career guidance is to identify and develop creative and aesthetic inclinations that are inextricably linked with the original labor skills.

The problem of aesthetic perception is revealed in the works of psychologists L.V. Vygotsky, S.L. Rubinshtein, B.M.

In the concept of artistic upbringing and education of B. Nemensky, it is noted that the foundation of the aesthetic education of schoolchildren should be the teaching of subjects of the artistic cycle, which continues throughout the school life of the child. However, at different stages of education, this should happen in different ways, both in terms of content emphases and in organizational terms, taking into account the logic of the subject itself and the age characteristics of children. The artistic development of schoolchildren is considered as part of the system of aesthetic education, which begins in kindergarten, in the process of acquainting children with the surrounding reality and preparing for entry into adulthood.

The first stage is 1-4 classes. An aesthetic attitude to life is a common basis for all types of artistic creativity, therefore the initial course of aesthetic education should not be separate historically isolated types of art, but a holistic course of general aesthetic development.

It is advisable to dedicate a year of study (six years) to the course of aesthetic development, after which it is transformed into the teaching of individual artistic disciplines. This differentiation is initially necessary, because only specialists in certain specific areas of art can competently guide the creative work of children, acquainting them with the necessary professional techniques as their interest arises.

During this period, the emphasis of teaching art disciplines is on the emotional responsiveness of the child in the perception of the world around him.

The second stage - 5-9 classes. The increased analyticity of a teenager and his age characteristics in mastering the "standards" of human activity and behavior create favorable conditions for conscious familiarization with the artistic culture of mankind. At this age, co-creative perception of works of art is already possible.

The third stage - 10-11 classes. The leading goal of aesthetic education in adolescence is to help high school students solve their own worldview problems, such as the search for the meaning of life, moral guidelines, ideals, their individuality, which ultimately will help them to know themselves more correctly and find their place in the future life.

In high school, different types of art are again integrated into a single subject, allowing students to comprehend the world's artistic culture as a whole. However, this course must be supplemented by compulsory elective practical classes - design, visual arts, music, amateur cinema, videography, etc.

Already in the middle classes, it is necessary to provide for ample opportunities for those who want to test themselves by doing various types of art in creative circles, studios of their own free choice. As a result, a group of students with special abilities and a steady interest in a particular type of art will stand out in the upper grades. In turn, the given opportunity to deepen knowledge, abilities, skills in the form of art you like will give an impetus in the future, become a kind of compass in choosing a profession.

An effective way to improve the aesthetic literacy of students can be an additional course of aesthetic education in the process of career guidance. Classes can be taught by a teacher of aesthetic education, a librarian or invited specialists.

2.2.4. Creation

The fact that there have been creative epochs and creative societies in history, that first graders in our schools have more pronounced creative abilities than tenth graders, suggests that social, including school, conditions can be favorable and unfavorable for creative education.

In the lower grades, excessive regulation, strict discipline, and a routine regimen harm here, as a result of which the creative ability itself is sharply suppressed.

In the upper grades, lack of initiative, planting tailism (“like everyone else, so am I”) and, again, the routine regime suppress intellectual activity and, at the same time, creative productivity, which can be simply considered as creative ability multiplied by intellectual activity.

In the Moscow House of Scientific and Technical Propaganda, at a seminar on scientific and technical creativity, a recommendation was given to parents on how to “erasure” creative productivity in children. This playful recommendation has a very serious basis, as it gives an idea of ​​​​what not to do. So, in order to make a non-creative personality, it is necessary to attach the child to yourself very strongly, not allow him to play alone, keep him with adults more, but at the same time never take him with him to work, visit, on business trips, leaving in the care of other adults, develop a strict the regime and daily routine and adhere to it to the nearest minute, assign the child to a school with an extended day and send him to a pioneer camp every summer for two shifts.

In adult life, creative productivity continues to be suppressed by routine and highly regulated work, the persecution of innovators.

Creative education is, first of all, a struggle with routine: one day should not be like other days, not one lesson should be like other lessons. The day of the child is planned in such a way that there is no time for doing nothing, but all the time - the alternation of affairs: planned, necessary, unplanned necessary and optional.

Each person, according to his temperament, has a norm of “loneliness” - large or small, and each must fulfill his own norm: to be alone, collect his thoughts, fantasize, communicate with comrades, play abstract toys, cubes, buttons, nuts, turn them with the power of his imagination into real things.

If the child is strongly inclined to solitude, the teacher from time to time organizes communication with peers and adults for him. If on the contrary, the child is taught to spend some time alone - with a game, with a book, with a drawing.

On this basis, the actual creative education is carried out. A probabilistic-statistical worldview is instilled: not to divide everything into black and white, bad and good, wrong and right: strive not for the maximum, but for the optimum, making a choice from a variety of options, while losing in one and winning in another; calculate the probability of possible events, realizing that

0% and 100% - there is never a guarantee; and for this you should look at the world through the eyes of an extra. This means that there are authorities, but there are no indisputable authorities; it is impossible to divide literary heroes into absolutely positive and absolutely negative: a new idea is always unusual, controversial, contradicts the old idea, and when it wins, an even newer idea will appear that will contradict it and win in turn - such is the dialectic of the nature of development.

It is important for a person to develop the habit of getting up from the "fours" of current affairs, looking back, looking at things from above, connecting them with global affairs, thinking, thinking and inventing. To do this, try to see the unusual in ordinary things: dramatically change the scale (as Swift did), endow them with unusual properties, place them in an unusual environment, make them mysterious and funny.

The main task of labor education and vocational guidance in particular is to form in each student a general focus on conscientious creative work, to bring him to the boundary of the spiritual choice of a profession.

Let's take a closer look at the process of production and accumulation of cultural values.

III. Tradition and innovation in culture

Culture, like any dialectically developing process, has a stable and developing (innovative) side.

The sustainable side of culture is a cultural tradition, thanks to which the accumulation and transmission of human experience in history takes place, and each new generation of people can actualize this experience, relying in their activities on what was created by previous generations.

In the so-called traditional societies, people, assimilating culture, reproduce its samples, and if they make any changes, then within the framework of tradition. On its basis, the functioning of culture takes place. Tradition prevails over creativity. Creativity in this case is manifested in the fact that a person forms himself as a subject of culture, which acts as a set of ready-made, stereotyped programs (customs, rituals, etc.) for activities with material and ideal objects. Changes in the programs themselves are extremely slow. This is basically the culture of primitive society and later traditional culture.

Such a stable cultural tradition under certain conditions is necessary for the survival of human groups. But if certain societies abandon hypertrophied traditionalism and develop more dynamic types of culture, this does not mean that they can abandon cultural traditions altogether. Culture cannot exist without traditions.

Cultural traditions as historical memory - an indispensable condition not only for the existence, but also for the development of culture, even in the case of the creative qualities of a new culture, dialectically denying, includes continuity, assimilation of the positive results of previous activities - this is a general law of development that also operates in the sphere of culture, having of particular importance. How important this issue is practically, shows the experience of our country. After the October Revolution and in the circumstances of the general revolutionary situation in society artistic culture a trend arose whose leaders wanted to build a new, progressive culture on the basis of the complete negation and destruction of the previous culture. And this led in many cases to losses in the cultural sphere and the destruction of its material monuments.

Since culture reflects differences in worldviews in the system of values ​​in ideological attitudes, it is therefore legitimate to speak of reactionary and progressive trends in culture. But it does not follow from this that it is possible to discard the previous culture - from scratch to create a new, more high culture impossible.

The issue of traditions in culture and the attitude to cultural heritage concerns not only the preservation, but also the development of culture, i.e. creation of a new, increment of cultural wealth in the process of creativity. Although the creative process has objective prerequisites both in reality itself and in cultural heritage, it is directly carried out by the subject of creative activity. It should immediately be noted that not all innovation is the creation of culture. The creation of the new becomes at the same time the creation of cultural values ​​when it does not carry a universal content, acquiring a general significance, resonates with other people.

In the creativity of culture, the universal organic is merged with uniqueness: each cultural value is unique, whether it is a work of art, an invention, etc. Replication in one form or another of what is already known, already created earlier - this is the dissemination, and not the creation of culture. But it is also necessary, because it involves a wide range of people in the process of functioning of culture in society. And the creativity of culture necessarily implies the inclusion of the new in the process of historical development of the culture-creating activity of a person, therefore, it is a source of innovation. But just as not every innovation is a cultural phenomenon, not everything new that is included in the cultural process is advanced, progressive, corresponding to the humanistic intentions of culture. There are both progressive and reactionary tendencies in culture. The development of culture is a contradictory process that reflects a wide range of sometimes opposing and opposing social class and national interests of a given historical epoch. It is necessary to fight for the assertion of what is advanced and progressive in culture.

3.1 Cultural traditions: their essence and structure

In the life and culture of any people there are many phenomena that are complex in their historical origin and functions. One of the most striking and revealing phenomena of this kind are folk customs and traditions. In order to understand their origins, it is necessary, first of all, to study the history of the people, its culture, get in touch with its life and way of life, try to understand its soul and character. Any customs and traditions basically reflect the life of a particular group of people, and they arise as a result of empirical and spiritual knowledge of the surrounding reality. In other words, customs and traditions are those valuable pearls in the ocean of people's lives that they have collected over the centuries as a result of practical and spiritual comprehension of reality. Whatever tradition or custom we take, after examining its roots, we, as a rule, come to the conclusion that it is vitally justified and behind the form, which sometimes seems to us pretentious and archaic, hides a living rational kernel. The customs and traditions of any people, this is his "dowry" when joining the huge family of humanity living on planet Earth. Each ethnic group enriches and improves it by its existence.

Traditions are elements of social and cultural heritage passed down from generation to generation and preserved in a particular community for a long time. But what is the definition of traditions given by I.V. Sukhanov: Traditions are not regulated by legal regulations, supported by the power of public opinion, forms of transferring to new generations the ways of realizing the ideological relations (political, moral, religious, aesthetic) that have developed in the life of a given class, society. There are many types of traditions, for example, the author of the book “Customs, Traditions and the Continuity of Generations”, I.V. Sukhanov gives an example of revolutionary traditions, and defines them as a process of reproduction in new generations of Soviet people of those moral and political qualities that were developed by the Russian working class during the period of three revolutions and the civil war. The ultimate goal of the traditions is to introduce the activities of the new generation into the direction along which the activities of the older generations developed, I.V. Sukhanov believes. And I completely agree with this opinion, because our ancestors knowingly passed on traditions, say, tillage, from generation to generation, so that the sons would not repeat the mistakes made by their fathers, but for some reason we believe that, according to tradition, we should do everything the way our ancestors did, and this is a deeply wrong opinion. After all, if we repeat the past, then progress will stop, so humanity has brought and is bringing something new into what previous generations were doing. Meanwhile, it is difficult to pass on all the socially accumulated experience to the previous generation, because the activities associated with traditions are so multifaceted that the generation tries to direct development in line with these traditions, but without following exactly in the footsteps of their fathers. That is, tradition does not regulate behavior in specific situations in detail, but solves the problem through the regulation of spiritual qualities necessary for correct, from the point of view of a given class, society, behavior in a particular area of ​​public or private life. From here we see that traditions function in all social systems and are a necessary condition for their life. Thus, traditions transmit, consolidate and support a variety of social experience and thus the spiritual connection of generations is carried out. Traditions perform two social functions: they are a means of stabilizing relations established in a given society and they reproduce these relations in the life of new generations. Tradition performs these functions in the following way: traditions are turned to the spiritual world of a person; they fulfill their role as a means of stabilizing and reproducing social relations not directly, but through the formation of the spiritual qualities required by these relations. The ideological content, the formula of tradition is directly the norm or principle of behavior. The latter, unlike the rules, do not give detailed prescriptions for an act. They indicate the direction of behavior (honesty, truthfulness, simplicity and modesty, diligence and thrift, etc.). Traditions, in their essence, do not have a rigid connection with a specific action in a certain situation, since the spiritual qualities that tradition instills in us are necessary for any specific actions, and the implementation of these actions is not an end in itself, but only a means for shaping the spiritual image of a person.

Traditions also produce an educational effect on a person, they form complex habits - a certain direction of behavior. Difficult habit is active form reflecting the demands of life; in any situation related to it, within the boundaries of the direction of behavior approved by it, it provides a person with the freedom to choose a specific act (I.V. Sukhanov). Based on a complex habit, there is always the opportunity to improvise behavior. Traditions as massive complex habits guide behavior not only in established relationships, but also in those new variants that arise unexpectedly, sharply different from the usual. For example: the tradition of a creative attitude to work encourages a person to search for more productive techniques, ways in new types of production activities for him, to a deep mastery of new specialties for him.

Tradition directly and directly establishes a connection between actions and spiritual qualities. Moreover, it is very important that in this connection the spiritual quality always becomes the cause of the corresponding action. For example, someone invariably keeps his word, exactly fulfills the obligations given to him. We see the reason for such behavior in the decency, commitment of a person. Actions in the tradition are subordinated to the conscious goal of education. "Show me," says an Indian proverb, "how you raise your children, and I'll tell you what's on your mind."

Reactionary traditions, as a rule, carrying an openly expressed hostile idea, can be successfully combated by means of direct ideological influence. Each of such, for example, reactionary traditions, which are remnants of the past in the minds of some of our people, such as nationalism, careerism, acquisitiveness, parasitism, has its own set of views, perceived by some of the youth from some representatives of the older generation. But the views hidden by a person are necessarily manifested in his behavior, which helps others to deal with their carrier so that they do not spread to other people. Criticism of their ideological content and a convincing demonstration of their inconsistency and incompetence play a huge role in overcoming reactionary traditions.

Tradition is the earliest way to ensure the unity of generations and the integrity of cultural subjects. Tradition does not allow any logical follow-up, and does not need rational evidence for the existence and legitimacy, and in economic manifestations of its stability and sustainability.

Traditional forms of activity and behavior are focused not on achieving a specific goal, but on repeating a given pattern or stereotype; in this sense, tradition ensures the stability of any society. Admiration for the tradition of its culture, these are the characteristic features of such societies and cultures that differ traditional features cultures to the greatest extent have primitive, Asian and patriarchal social forms. Their feature is intolerance to any innovations in the mechanism of traditions. As well as the preservation and strengthening of the corresponding social order, intolerance to even the slightest manifestations of individualism and spiritual independence. Obviously, these features were most characteristic of other cultures, such as the cultures of India, Japan, China, etc. A characteristic feature of traditional cultures is their so-called anti-historicism, the denial of the possibility of historical development and any change at all. Time in traditional societies is, as it were, folded into a ring, that is, there is a rotation in a circle.

However, traditions, despite their stability, conservatism, are being destroyed. In the process of development of society, tradition is supplemented by other means of reproduction and exposed to the integrity and sustainability of culture (ideology, law, religion, politics and other forms of spirituality). From here it arose historical direction, which is called traditionalism, the essence of which can be reduced to the assumption of the existence of some “original tradition” expressing the universal, deep meaning of the universe and in the course of historical development in a certain way manifesting itself “original tradition” is considered to be the same for all cultures and stands at their origins as the original state of the world, the unity of all cultures is postulated, and the multiplicity and separation of cultures as regression, decline, retreat to the original position.

Spiritual culture is a kind of integrity of art, science, morality, religion. There are a number of features in the history of the formation of culture. The accumulation of cultural values ​​goes, as it were, in two directions - vertically and horizontally. The first direction of the accumulation of cultural values ​​(vertically) is associated with their transfer from one generation to another, i.e. with continuity in culture. Continuity as a pattern of development, for example, of science, can be illustrated by such well-known facts: the discovery by V. Roentgen of invisible rays led A. Poincaré to the hypothesis of a connection between these rays and the phenomenon of fluorescence; A. Becquerel, testing this hypothesis, accidentally recorded a previously unknown spontaneous emission of uranium, which, in turn, led the Curies to the discovery of radium and the phenomenon of radioactivity in a number of other elements. Proceeding from this pattern, we can safely say that without Euclidean geometry there would be no Lobachevsky geometry, and without Newton's discoveries, Einstein's theory of relativity. The most stable side of culture is cultural traditions, elements of social and cultural heritage that are not only passed on from generation to generation, but also preserved for a long time, throughout the life of many generations. Traditions imply what to inherit and how to inherit. Values, ideas, customs, rituals, etc. can be traditional. Many traditions that are familiar to us have come to us from different eras and civilizations. So, the customs of celebrating the spring holiday of Shrovetide have been familiar since the time of the ancient Slavs, and the rule of etiquette to let a woman go ahead has come down to us from the period of matriarchy. The creators of traditions were people who lived in different eras, representatives of different social groups and classes, which is why traditions are sometimes so contradictory. Each generation selects certain traditions and in this sense chooses not only the future, but also the past. The second line of accumulation of cultural values ​​(horizontally) is most clearly manifested in artistic culture. It is expressed in the fact that, unlike science, not individual components, actual ideas, parts of the theory are inherited as values, but an integral work of art. The works of Shakespeare cannot replace the works of Dante any more than the works of Dante can replace the works of the great tragic poets of antiquity. However, a work of art created in the 19th century by readers of the 20th century. perceived in a completely different way. This happens not only because society has changed (its economy, politics, social sphere), but also because its spiritual world, its culture. New creators appeared who, with their works, influenced the consciousness of people who lived in the 20th century. And in such a simultaneous existence and interaction today of works created in different eras, the culture of modern civilization is born.

3.2 Cultural innovation

Let us turn to the problem of the development of culture, because the formation of culture presupposes not only the preservation of the best elements of the old, but also the creation of a new one, the increment of cultural wealth in the process of creativity. It's about cultural innovation. Of course, not all innovation is creativity. The creation of something new becomes a creation of cultural values ​​only when it acquires social significance and is recognized by other people. Suppose a poet in lyrical verses talks about his feelings and experiences, joys and sufferings, but it is possible to assert that he “creates culture” only if the content and form of his poetry evoke a response in the souls of people, awaken response feelings in the perceiver. public, deliver her aesthetic pleasure. And if someone's rhyming text does not possess such properties, then it cannot be called either poetry or cultural creativity. True, it also happens that works of art or scientific discoveries do not find recognition among contemporaries. But if these are genuine spiritual values, then their time will come and subsequent generations will pay tribute to them. So it was, for example, with the works of K. Tsiolkovsky, the principle of conservation of matter and movement of M. Lomonosov, the paintings of impressionist artists, etc. In the creative work of culture, the universal is organically merged with uniqueness. Each cultural value is unique, whether it is a work of art, an invention, a scientific discovery, etc. Replication in one form or another of what is already known is the dissemination, not the creation of culture.

IV. Problems of modern national culture

Any complex phenomenon of social life cannot be unequivocally assessed as "good" or "bad", since it can contain both. Much depends on the evaluation criteria. So, in the spiritual culture of any society, two equally real faces are distinguished: one is the face of stability, harmony and unanimity, the other is the face of change, conflict, tension and unresolved problems. This should be borne in mind when analyzing and evaluating the state of culture of any society, including ours. The level of development of spiritual culture is measured by the volume of spiritual values ​​created in society, the scale of their distribution and the depth of assimilation by people, by each person. When evaluating the level of spiritual progress in a particular country, it is important to know how many research institutes, universities, theaters, libraries, museums, nature reserves, conservatories, schools, etc. are available in it. But some quantitative indicators for a general assessment are not enough. It is important to take into account the quality of spiritual products - scientific discoveries, books, education, films, performances, paintings, musical works. The purpose of culture is to form the ability of each person to be creative, his receptivity to the highest achievements of culture. This means that it is necessary to take into account not only what has been created in culture, but also how people use these achievements. That is why an important criterion for the cultural progress of society is the real possibilities of people in introducing them to the values ​​of culture. For example, it is known that far from everyone can get to the performances of world-famous opera houses - the Bolshoi in Moscow and La Scala in Milan, firstly, because they do not have the opportunity to come to Moscow or Milan, and secondly due to the high cost of tickets. Does this mean that those who have never been to the Bolshoi Theater and La Scala have not joined the high musical culture that famous theaters bring to people? Today we can say with confidence: no, it doesn’t, because the audience can get acquainted with the masterpieces of opera classics without leaving home - on radio or television, in recordings. Thus, the mass media contribute to equalizing the opportunities for all people to become familiar with culture, regardless of their geography of residence and income level. There would be a desire. The same can be said about theatrical creativity and fine arts. Another criterion for the cultural development of society is the presence of the necessary conditions for the manifestation and development of the creative forces, abilities, and talents of a person. These conditions include a variety of educational institutions, music and art schools, studios, interest clubs, amateur theaters and much more. The realization of creative opportunities for both adults and children is also facilitated by the proximity of cultural centers or well-established transport that shortens the road to them, that is, what is commonly called the infrastructure of culture - a complex of facilities that serve the production and consumption of spiritual values. After all, not least because of the poorly developed infrastructure in our country, so few children study at music schools, although there are much more children who want, but do not have the opportunity to study music. The crisis situation that has developed in Russia is manifested with particular force in the spiritual life of society. The situation in the culture of our fatherland is assessed as extremely difficult and even catastrophic. With the inexhaustible cultural potential accumulated by previous generations and our contemporaries, the spiritual impoverishment of the people began. Mass, lack of culture is the cause of many troubles. The decline of morality, bitterness, the growth of crime and violence - an evil growth on the basis of lack of spirituality. An uncultured doctor is indifferent to the suffering of a patient, an uncultured person is indifferent to the creative search of an artist, an uncultured builder builds a beer stall on the site of a temple, an uncultured farmer mutilates the land ... Instead of native speech, rich in proverbs and sayings, there is a language littered with foreign words, thieves and even foul language. Today, under the threat of destruction, what has been created for centuries by the intellect, spirit, talent of the nation - ancient cities are being destroyed, books, archives, works of art are being destroyed, folk traditions of craftsmanship are being lost. The danger for the country is the plight of science and education. According to international standards of intellectualization of youth, developed at the initiative of UNESCO, the USSR in the 50s. ranked 3rd in the world after the USA and Canada, in 1985 - 42nd, in 1990 -50th. Where are we today? The difficult state of national culture is connected with the crisis state of the country's economy as a whole, and the material and technical support of culture in particular. Today, a tiny part of the state budget is spent on culture. Many centers of culture (theaters, art galleries, clubs, houses and palaces of culture, cinema and concert halls, studios for children and youth creativity, etc.) e.) are closed, unable to cope with financial difficulties. Most of the rest, in order not to fade away completely, instead of bringing people high and bright art, giving them the joy of creativity, are forced to engage in commerce. And the commercialization of culture, as shown by the experience of many countries of the world, now, by the way, ours, significantly reduces its level and, along with it, the cultural level of the people, slows down or completely stops the cultural progress of society.

The revival and further development of culture is the most important condition for the renewal of our society. But culture, as you know, does not stand still, it is constantly changing. Hence the question: what kind of culture should we revive? According to Academician D.S. Likhachev, it should be, first of all, about classical culture. There is another opinion, according to which it is necessary to revive folk culture, but in this case only the old, peasant-patriarchal culture is meant. However, supporters of this point of view have opponents who rightly ask the question: was there really nothing worthy of preservation and revival in the culture of the merchant class, bourgeoisie, nobility, and other strata of Russian society of previous eras? Resolving the dispute in this case is not as easy as it might seem at first glance. After all, in no society does there exist a single “true”, “correct” or some other ideal culture. It is impossible to delete something from a culture that has been developing for centuries, to leave something only for ideological reasons. As a rule, life itself selects (and does so gradually and carefully) the most valuable works in the moral and aesthetic sense. Any subjective assessments based on their personal perception are fraught with great losses, especially since the criteria for positive and negative in each historical era are specified in relation to the new spiritual values ​​that it develops. In the former culture, there were many things that are clearly not worth transferring to the current life. Recall from the stories from history the general atmosphere of the life of Russian society in the last century. You probably didn’t forget that then the peasants were flogged, and the workers were beaten with whips, and students were buried alive in stone bags ... “Hazing”, when the elder forces the younger to wash his footcloths, clean his boots, etc., perhaps just showed up today? Yes, she is a thousand years old! It is unlikely that there will be someone who wants to return to our lives such moments of a long-standing folk everyday “culture”, when the head of the family beat his wife to death with boots, dragged his daughter by braids, whipped his adult son with reins. Most often, the idealization of the past takes place when they do not want or do not know how to truly appreciate modern achievements. In our time, a new, humane way of life, based on the best national traditions of the past and present, is still timidly, but making its way, discarding everything that prevented people from developing their spiritual world, ennobling everyday life, creating according to the laws of beauty and moral purity. . After social upheavals, wars, revolutions, people each time have to decide what and how to restore, what and why to build, in what direction to build. And always people demolished some completely dilapidated houses, built and rebuilt others. But at the same time, they sacredly kept what they considered a national treasure. The problem of protecting and preserving the cultural heritage of the past, which has incorporated universal human values, is a global problem. Historical monuments of culture are also dying from the inexorable destructive effects of natural factors: natural - the sun, wind, frost, moisture and "unnatural" - harmful impurities in the atmosphere, acid rain, etc. They also die from the pilgrimage of tourists and sightseers, when it is difficult to preserve a cultural treasure in its original form. After all, say, the Hermitage in St. Petersburg, when it was laid, was not designed to be visited by millions of people a year, and in the New Athos cave, due to the abundance of tourists, the internal microclimate has changed, which also threatens its further existence. The problem of preserving the cultural heritage of the past has its own characteristics in each country. For our country, this problem is the most acute. The fight against religion, which took in the 30s. the nature of the natural disaster, resulted in the mass destruction of churches, and at the same time, in those and subsequent years, part of the Kitaigorod wall and the Red Gate, the Sukharev Tower in Moscow, the Assumption Cathedral in Yaroslavl, and the Trinity Cathedral in Arkhangelsk were demolished. Many historical cities suffered greatly: St. Petersburg, Kiev, Tula, Vologda, etc. D.S. Likhachev noted that, to certain limits, losses in nature are recoverable ... The situation is different with cultural monuments. Their losses, as a rule, are irreplaceable, because cultural monuments are always individual and associated with a certain era, specific masters. Every monument is destroyed forever. The "reserve" of cultural monuments, the cultural environment in the world is extremely limited and is depleted at an ever-increasing rate. For the future development of culture, any suppression of living traditions, skills, and methods of creation is dramatic. An example is the sad fate of wooden architecture in Kizhi: master carpenters, familiar with all the intricacies of wooden structures, were transferred to the Russian land. Old people who remember folk songs, recipes of folk cuisine and healing are dying, ancient crafts are being lost... Our culture is getting poorer. National culture suffers greatly from vandals, modern mankurts. In Ch. Aitmatov's novel "Stormy Station" ("And the day lasts longer than a century"), a legend is told about how, as a result of monstrous torture, a mankurt slave was formed, who does not remember his past, does not realize himself as a human being, connected with other people, not responsible for anything. This character has become a household name these days. Such a mankurt can be anyone who is indifferent to the past and future of his people - both a simple worker, and a cultural figure, and a person invested with power. Here is a sad but very typical example. Polish restorers volunteered to help unselfishly in restoring the former beauty of the palace in Tsaritsyn. Painstakingly and diligently they brought back to life all the architectural decorations of one of the wings of the palace. But one morning, as they started on another site, they found that all their past work had been destroyed. The turrets and battlements of the once beautiful walls are broken and crippled. Everything is slaughtered and defiled by some people who can only be called mankurts... The Poles left, left forever, leaving an inscription on the unfinished wall of the palace: “Russians, what are you doing?” But mankurts have no nationality - they are slaves of their own ignorance.

The experience accumulated by mankind in the course of its socio-cultural history provides invaluable assistance in solving the problems of culture in present stage transformation of our society on the basis of the principles of humanism and democracy in a stormy scientific and technological progress. It should be noted that the problems of culture today are of paramount, in essence, key importance, because culture is a powerful factor in social development. After all, it permeates all aspects of human life - from the foundations of material production and human needs to the greatest manifestations of human spirit. Culture plays an increasingly important role in solving the long-term program goals of the democratic movement: the formation and strengthening of civil society, the disclosure of human creative abilities, the deepening of democracy, and the building of the rule of law. Culture affects all spheres of social and individual life - work, life, leisure, the area of ​​\u200b\u200bthinking, etc., the way of life of society and the individual. Its significance in the formation and development of a person's lifestyle is manifested through the action of personal-subjective factors (settings of consciousness, spiritual needs, values, etc.) that affect the nature of behavior, the forms and style of people's communication, values, patterns, norms of behavior. The humanistic way of life, oriented not to adaptation to existing conditions, but to their transformation, presupposes a high level of consciousness and culture, enhances their role as regulators of people's behavior and their way of thinking.

Culture acquires social influence, first of all, as a necessary aspect of the activity of a social person, which, by virtue of its nature, involves the organization of joint activities of people, and, consequently, its regulation by certain rules accumulated in sign and symbolic systems, traditions, etc. The very course of reforms, the purpose of which is to achieve a qualitatively renewed society, requires an appeal to the colossal cultural potential accumulated by mankind during its existence. The development of the spiritual treasures of the peoples of the world, the careful and, at the same time, appropriate handling of the cultural wealth of previous generations, makes it possible to comprehend the meaning of the forgotten lessons of history, makes it possible to identify living, developing cultural values, without which neither social progress nor the very improvement of the individual is possible.

Since the center of culture is a person with all his needs and concerns, a special place in social life is occupied by the issues of mastering the cultural environment by him, and the problems associated with achieving high quality in the process of creating and perceiving cultural values. The development of the cultural riches of the past performs an integrating function in the life of each society, harmonizes the life of people, awakens in them the need to comprehend the world as a whole. And this is of great importance for the search for common criteria for progress in the conditions of an unstoppable scientific and technological revolution.

With the utmost acuteness, these questions are posed by the very life of our society, guidelines for a qualitatively new state of it lead to a sharp turning point in understanding the traditionalist and innovative trends in social development. They require, on the one hand, a deep assimilation of cultural heritage, an expansion of the exchange of genuine cultural values ​​between peoples, and, on the other hand, the ability to go beyond the usual, but already obsolete ideas, to overcome a number of reactionary traditions that have been formed and planted for centuries, constantly manifesting themselves in the minds of , activities and behavior of people. Knowledge and an understanding of the history of world culture that is adequate to modern times play a significant role in resolving these issues.

The dynamics of cultural values ​​is revealed by comparing them in the past and present. The depth of the social demand for the interpenetration of historical times is so great that the established formula "the past - the present" is easily transformed today into another one: "the present - the past." It is by revolving in this duality of values ​​that modern man seeks his "horizons of memory", his path from vanity to essence. It is known that history is dotted with stripes of fashion for the old days, but today's turn to the values ​​of the culture of the past is by no means a tribute to fashion, but a symptom of the profound social changes taking place in the world. It takes place at that critical moment of historical and cultural development, when not individual countries, but humanity as a whole already feels itself on the edge of the atomic abyss and ecological catastrophe. Under these conditions, there is a growing general social need to look closely into the past in order to turn its valuable experience into the present and future.

The prevailing realities of the modern world have led to a turning point in the mind of a person - his gaze is directed to an ever deeper exit beyond the limits of his life, which is not limited in the mind of the individual by the dates of birth and death. A natural trend is becoming awareness of oneself in the context of historical time, in orientation both to one's historical and cultural roots, and to the future, to socio-cultural ideals and the possibility of their implementation within the framework of expanding international relations, involving all countries of the world in the global cultural and historical process. . Significant sociocultural changes affecting almost all aspects of the social life of various countries and peoples, with particular acuteness, raise the question of intercultural interaction, its role in the evolution of local ethnic cultures and the development of global culture.

V. Unclaimed culture

The spiritual wealth accumulated by mankind, replicated with the help of the latest achievements of the scientific and technological revolution, makes spiritual values ​​more accessible to everyone than before. The information transmitted by modern mass media is able to bring these values ​​closer to each person, but he still needs to “touch” them in order to become spiritually richer. However, despite the fact that, one way or another, everyone gets to know them, few “touch” them. There is a sea of ​​books and other printed materials in front of a person, but does everyone read at least world and domestic classics? In school years, they still read according to the curriculum, and then? .. And this is not only in our country, but also in other countries, even the most civilized. Or another example. Young people are interested in, listen to modern music a lot, but knowledge about musical culture is very superficial. A specially conducted survey among the youth of our country showed that boys and girls can only name a few super-fashionable domestic and foreign pop-rock ensembles and, as a rule, know little or nothing about other musical directions, about the achievements of domestic composers and performers, about ongoing international competitions etc. It has been noted that those types of culture and art that require serious reflection from a person, the work of the soul, that is, which you need to “touch” with your mind and heart, are often regarded as “tedious”, “boring”, “ difficult" and requiring too much time to comprehend. Indeed, a modern person, tired of work, transport troubles, the ever-accelerating rhythm of life, needs a break, which means rest and entertainment. And here everyone has the right to decide for themselves: read a book, go to the cinema, to the theater, watch TV or get drunk and fight. The thing is that those who seek only entertainment in culture, without finding it, easily find a substitute. As a result, ersatzculture appears instead of culture. However, it would be unfair not to notice the positive shifts in culture that are taking place today in our country. They are manifested primarily in the return to the spiritual life of the people of cultural heritage in all its diversity, in the de-ideologization of culture, the elimination of the state monopoly in the field of culture, the creation of conditions for creativity and the free choice of cultural values ​​and types by people. cultural activities, expanding international cultural ties and much more.

VI. Conclusion

Russian culture is a historical and multifaceted concept. It includes facts, processes, trends that testify to a long and complex development, both in geographical space and in historical time. Most of the territory of Russia was settled later than those regions of the world in which the main centers of world culture developed. In this sense, Russian culture is a relatively young phenomenon. Due to its historical youth, Russian culture faced the need for intensive historical development. Of course, Russian culture developed under the influence of various cultures of the West and East, which historically defined Russia. But, perceiving and assimilating the cultural heritage of other peoples, Russian writers and artists, sculptors and architects, scientists and philosophers solved their problems, formulated and developed domestic traditions, never limiting themselves to copying other people's images.

The specific features of Russian culture are determined to a large extent by what researchers have called "the character of the Russian people." All researchers of the “Russian idea” wrote about this. The main feature of this character was called faith. The alternative "faith-knowledge", "faith-reason" was decided in Russia in specific historical periods differently. Russian culture testifies: with all the inconsistencies in the Russian soul and Russian character, it is difficult to disagree with the famous lines of F. Tyutchev: “Russia cannot be understood with the mind, cannot be measured with a common yardstick: it has become special - you can only believe in Russia”

In history, one can find numerous examples of how states disappeared, whose people forgot their language and culture. But if culture was preserved, then, despite all the difficulties and defeats, the people rose from their knees, finding themselves in a new quality and taking their rightful place among other peoples.

A similar danger awaits the Russian nation today, that the price for Western technology may be too high. Not only is social inequality growing sharply within our society, with all the negative consequences, but social inequality is also deepening between the Russian people and the so-called Western ethnic groups. It is extremely difficult to regain lost positions in world culture, and to come to terms with the loss means to be on the brink of an abyss in cultural and historical development.

Russian culture has accumulated great values. The task of the current generations is to preserve and increase them.

VII. Bibliography:

1). Bogolyubov L.N. Man and Society 10-11. Moscow, 2000

2). Bachinin V.A. Spiritual culture of personality. M. Politizdat, 1986

3). Dobrynina V.I., Bolshakov A.V. Actual problems culture of the 20th century. M. "Knowledge", 1993

4). Introduction to cultural studies - a textbook for universities, ed. Popova E.V. M. "Vladas", 1995

5). I.V. Sukhanov "Customs, traditions and continuity of generations"

6). Drach G.V. Culturology. Rostov-on-Don, 1996

Introduction.

Spiritual culture - definition.

Spiritual culture - structure.

Varieties of spiritual culture.

2. Art.

   Philosophy.

3. Ideology.

   Moral.

1. Introduction

The world community is paying more and more attention to the state of culture. It is understood, first of all, as the content and process of people's life activity, the result of their active and purposeful, although not always expedient and successful, productive social activity. Culture is one of the leading signs of a planetary civilization, it distinguishes the life of people from the life of other living beings on earth and possible extraterrestrial civilizations.

culture- (lat) cultivation, upbringing, education, development.

This is a specific way of organizing and developing human life, representations in the products of material and spiritual labor in the system of social norms and institutions, in the system of spiritual values, in the aggregate, the relationship of people to nature among themselves and to themselves.

In the broad sense of the word culture - a set of manifestations of life, achievements of the creativity of a people or groups of peoples.

In the narrow sense of the word culture - ennoblement of bodily, mental inclinations and abilities of a person.

culture- processing, design, spiritualization, ennoblement by people of others and themselves. This is a design that has a valuable meaning. Culture begins where content is perfected.

Culture is an integral system object with a complex structure. At the same time, the very existence of culture acts as a single process that can be divided into two spheres: material and spiritual.

material culture is subdivided into: - production and technological culture, which is the material results of material production and methods of technological activity of a social person; - the reproduction of the human race, which includes the entire sphere of intimate relations between a man and a woman. It should be noted that material culture is understood not so much as the creation of the objective world of people, but as the activity to form the "conditions of human existence". The essence of material culture is the embodiment of a variety of human needs that allow people to adapt to the biological and social conditions of life.

2. Spiritual culture - definition.

spiritual culture- multi-layered education, including cognitive, moral, artistic, legal and other cultures; it is a set of non-material elements: norms, rules, laws, spiritual values, ceremonies, rituals, symbols, myths, language, knowledge, customs. Any object of non-material culture needs a material intermediary, for example, a book.

spiritual culture- the sphere of human activity, covering various parties spiritual life of man and society. Spiritual culture includes forms of social consciousness and their embodiment in literary, architectural and other monuments of human activity. Acting as a qualitative indicator of the spiritual life of society, spiritual culture is identical in its structure to the structure of the spiritual sphere of social life, which, as a system, is a unity of such components as spiritual activity, spiritual needs, spiritual consumption, social institutions, spiritual relations and communication.

spiritual production- the activity of society in the production, preservation, exchange, distribution and consumption of ideas, ideas, ideals, scientific knowledge and other spiritual values. In the sphere of distribution and development of spiritual values, spiritual production covers education, moral and aesthetic education and other forms of familiarization with spiritual culture. Spiritual development is the process of enriching the spiritual development of a person and society, aimed at realizing the ideals of the spiritual development of culture: humanism, freedom, individuality, creativity, etc. The spiritual development of society is embodied in the development of forms of public consciousness: morality, religion, philosophy, science, art, political and legal understanding of social progress.

The concept of spiritual culture:- contains all areas of spiritual production (art, philosophy, science, etc.), - shows the socio-political processes taking place in society (we are talking about power management structures, legal and moral norms, leadership styles, etc.). The ancient Greeks formed the classical triad of the spiritual culture of mankind: truth - goodness - beauty. Accordingly, three most important value absolutes of human spirituality were identified: - theorism, with a focus on truth and the creation of a special essential being, opposite to the ordinary phenomena of life; - by this, subordinating to the moral content of life all other human aspirations; - aestheticism, reaching the maximum fullness of life based on emotional and sensory experience. The above aspects of spiritual culture have found their embodiment in various fields people's activities: in science, philosophy, politics, art, law, etc. They largely determine the level of intellectual, moral, political, aesthetic, and legal development of society today. Spiritual culture involves activities aimed at the spiritual development of man and society, and also represents the results of this activity. Thus, all human activity becomes the content of culture. Human society has stood out from nature thanks to such a specific form of interaction with the outside world as human activity.

Spiritual culture of the individual and society.

Science and education in the modern world.

Levels and methods of scientific knowledge.

Education and its importance for the individual and society.

Legal regulation of education in the Russian Federation. Rights and obligations of participants in the educational process.

Morality, art and religion as elements of spiritual culture.

Moral choice and moral self-control of the individual.

Art and its role in people's lives.

Arts

Religion and its role in society.

world religions.

Religion and the Church in the Modern World. Religious associations in Russia. Freedom of conscience.

Lectures on the topic: Spiritual culture of manand society

1. Spiritual culture of the individual and society

2. Science and education in the modern world

Levels and methods of scientific knowledge

Education and its importance for the individual and society

Legal regulation of education in the Russian Federation. Rights and obligations of participants in the educational process

2. Morality, art and religion as elements of spiritual culture

Moral choice and moral self-control of the individual

Art and its role in people's lives

Arts

Religion and its role in society

world religions

Religion and the Church in the Modern World. Religious associations in Russia. Freedom of conscience

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, when translated literally, 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 beyond 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 the culture of an individual? 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 the way 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 the material world with the help of books, customs of greeting - 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. At the 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 sides. That is why we say that the spiritual culture of the individual and society is indivisible. Moral values ​​most strongly influence the private life of each person in the areas 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 moral values, which have the highest power in a given 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 powers has always been in the first place 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 Rus' 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 this area of ​​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 in the hands of the representatives of power, and after that - in 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 the 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. For this it is worth remembering Soviet times, when some authors were in the price, 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.

Introduction

culture spiritual society

Culture is closely linked to society. If society is understood as a set of people, then culture is a set of results of their activities. Culture is the same important concept for human knowledge as gravity, matter, evolution, society, personality. IN Ancient Rome, where this word came from, culture was understood as the cultivation of the land and the cultivation of the soil. In the XVIII century. culture acquired a spiritual, or rather, aristocratic connotation. This term has come to mean the improvement of human qualities. A cultured person was a well-read and refined in manners. Until now, the word "culture" is associated with us belles-lettres, art gallery, opera house and good education.

In the XX century. scientists studying primitive peoples have found that the Australian aborigines or the African Bushmen, who live according to primitive laws, have neither an opera house nor an art gallery.

But they have something that unites them with the most civilized peoples of the world - a system of norms and values, expressed through the appropriate language, songs, dances, customs, traditions and behaviors, with the help of which life experience is streamlined, human interaction is regulated.

Culture is the basis for the spiritual health of the population. The spiritual health of the population is characterized by such concepts as spirituality, social ideals and values.

Spirituality is an individual expression in the system of personality motives of two fundamental needs: the ideal need for knowledge; the social need to live and act "for others".

A spiritual crisis is a crisis of social ideals and values ​​that make up the moral core of culture and give the cultural system the quality of organic integrity, authenticity.

The state of spiritual health of the population of Russia can be characterized as a crisis. This is due to the socio-political and economic events that have taken place in our society in connection with the change in state policy in the country and the change in the political status of the state.

Definition of Spirituality and Spiritual Culture

Culture is usually divided into material and spiritual. Under the material culture is understood everything that is created by people for utilitarian purposes. These are also methods, technologies of production activity, knowledge and skills necessary for its implementation. Material culture also includes physical culture, attitude to one's own health, to one's place of residence.

The concept of spiritual culture is more complex and multifaceted. These are cognitive (in the broad sense of the word) and intellectual activity, ethical norms and aesthetic ideas, religious beliefs. Spiritual culture also includes a number of aspects of pedagogical activity and legal concepts. In general, it is impossible to draw a clear line between material and spiritual culture. For example, the same items can play the role of utilitarian and aesthetically valuable, being, in fact, works of art (for example, carpets, dishes, architectural structures). Obviously, in some cases, such items will satisfy mainly utilitarian, in others - spiritual (aesthetic) needs. Intellectual activity can also be directed both to the solution of purely practical problems, and to the philosophical understanding of the world.

The concept of spiritual culture:

contains all areas of spiritual production (art, philosophy, science, etc.),

shows the socio-political processes taking place in society (we are talking about power management structures, legal and moral norms, leadership styles, etc.). The ancient Greeks formed the classical triad of the spiritual culture of mankind: truth - goodness - beauty. Accordingly, three most important value absolutes of human spirituality were identified:

theorism, with a focus on truth and the creation of a special essential being, opposite to the ordinary phenomena of life;

this, subordinating to the moral content of life all other human aspirations;

aestheticism, reaching the maximum fullness of life based on emotional and sensory experience. The aspects of spiritual culture outlined above have found their embodiment in various fields of human activity: in science, philosophy, politics, art, law, etc. They largely determine the level of intellectual, moral, political, aesthetic, legal development of society today. Spiritual culture involves activities aimed at the spiritual development of man and society, and also represents the results of this activity. Thus, all human activity becomes the content of culture. Human society has stood out from nature thanks to such a specific form of interaction with the outside world as human activity. Activity is a form of social and cultural activity aimed at transforming reality. There are two types of activities:

practical (i.e., material and transformative, aimed at changing the nature and being of a person, and socially transformative, changing social reality, including the person himself);

creative (that is, aimed at the formation of a "second nature": the human environment, tools, machines and mechanisms, etc.);

destructive (associated with various wars, revolutions, ethnic conflicts, destruction of nature, etc.).

There are certain guidelines in human activity. They are called values. Value is what is significant for a person, what is dear and important to him, what he focuses on in his activities. Society builds a certain system of cultural values, which grows out of the ideals and needs of its members. It may include: - main life values(ideas about the purpose and meaning of life, happiness);

values ​​of interpersonal communication (honesty, goodwill);

democratic values ​​(human rights, freedom of speech, conscience, parties);

pragmatic values ​​(personal success, enterprise, striving for material wealth);

ideological, moral, aesthetic and other values. Among the most important values ​​for a person, in many respects determining, is the problem of the meaning of his life. A person's view of the problem of the meaning of life is formed through his awareness of the finiteness of his being. Man is the only living being who understands the inevitability of his death. Regarding the problem of the meaning of human life, two different points of view have developed. The first is atheistic. It has a long tradition and goes back, in particular, to Epicureanism.

Its essence lies in the fact that if a person is a mortal being, then the meaning of life is in life itself. Epicurus denied the importance of the phenomenon of death for a person, arguing that it simply does not exist, because while a person is alive, it does not exist, and when he dies, he is no longer able to realize the very fact of his death. Appointing life itself as the meaning of life, the Epicureans taught that the ideal of human existence is ataraxia, or avoidance of suffering, a calm and measured life, consisting of spiritual and physical pleasures given in moderation. The end of this process means the end of human existence. Materialistic philosophy, which continues the ancient tradition of Epicureanism, in all its manifestations proceeds from the denial of the afterlife and orients a person towards the fullest possible realization of oneself in existing reality. However, this does not exhaust the entire content of this concept. Another point of view on the problem of the meaning of life is religious. Religion solves this problem quite simply, asserting the fact of the afterlife existence of man. In its various modifications, religion teaches that earthly, human existence is only a preparation for death and the acquisition of eternal life. This is a necessary stage for the purification and salvation of the soul. Creativity is the highest form of human activity.

Creativity is a human activity that creates qualitatively new material and spiritual values ​​that never existed before. Almost all types of human activity include elements of creativity.

However, they are most clearly manifested in science, art and technology. There is also a special science - heuristics (gr. heurisko - I find), with the help of which one can not only study creative activity, but also create various models of the creative process. There are four main phases of creativity:

idea (this is the primary organization of the material, the identification of the central idea, the core, the problem, the outline of the stages of future work);

maturation of ideas (the process of constructing an "ideal object" in the imagination of the creator),

insight (the solution is found where it was not even tried to be looked for);

verification (experimental or logical assessment of the novelty of the solution found). The process of creating something new brings the creator a sense of satisfaction, stimulates his inspiration and moves him to a new creation.

Approaches to the definition of the concept of "spiritual culture"

Spiritual culture is often defined as a system of spiritual values. However, such a definition is tautological, because it does not remove the need to disclose the word "spiritual". At its inception, the concept of "spiritual culture" was closely correlated with the idea of ​​material culture. Such a two-sided understanding of culture was born in the last century. If material culture was understood as the subject-physical world (means of labor, housing, clothing, natural raw materials and objects processed by human hands), then phenomena associated with consciousness, as well as with the emotional and psychological activity of a person - language, acted as spiritual culture. customs and mores, beliefs, knowledge, art, etc.

Such an understanding of spiritual culture came into domestic practice from the German scientific literature XIX V. Among the English and French evolutionary ethnographers of that period, a similar division into material and mental (associated with consciousness, mind) culture was also common. So, E. Tylor in the book "Primitive Culture" in many cases clearly divides culture into two parts - "material" and "mental", meaning by the latter ideas, customs, myths, views and beliefs.

On the domestic soil of the philosophical and socio-cultural analysis of the pre-revolutionary period, the name "spiritual culture" was fixed. This can be explained, in particular, by the deep rootedness in the life of Russian people of traditional ideas about the spirit as an intangible essence of the world, ascending to God, and about the human soul, which acts as an individual manifestation of the spirit. From the words "spirit", "soul" at this time, a lot of concepts are formed, applicable mainly to church-religious life, as well as to the inner world of a person.

V. Dal, explaining the word "spirit" in his dictionary, writes about its wide distribution not only in church-religious practice, but also in colloquial language ("as in the spirit", "given up the spirit", etc.). He defines the spirit of man as the highest spark of the Divine, as the will or aspiration of man towards heaven. At the same time, Dahl definitely speaks of the two-sided nature of the human spirit, highlighting in it not only the will to unite with God, but also the mind (ratio), i.e. the ability to form abstract concepts.

In the established by the end of the XIX century. understanding of spiritual culture, the meaning of "spiritual" is much broader and more meaningful than Dahl's. In the interpretation by Russian authors of the end of the past - the beginning of the 20th century. This term was reflected not only by their adherence to the Orthodox religion, but also by their knowledge and deep understanding of the ideas of German philosophers about the objective spirit. In addition to spreading in the world, rooted in the soul of an individual, the spiritual basis is also seen in social life; the social properties of the spiritual are manifested in mass feelings, beliefs, skills, inclinations, views, methods of action. Such an understanding of the nature of spiritual culture makes it possible to differentiate it against the background of both material and social aspects of culture, while recognizing that the material and social are the external expression and embodiment of the spiritual.

The spiritual, by definition, permeates all forms of social life, ennobling and introducing the highest meaning, morality, a sense of love, an understanding of freedom in politics, in national and international relations, in legal practice, in work and economy. Thus, spiritual culture is made up of phenomena that are not limited only by the framework of art, religion, science, etc., but affect all aspects of the life of society, social groups, and a particular person.

At the same time, it should be emphasized that Russian scientific and philosophical thought was characterized by features of the understanding of spiritual culture, highlighting its position against the background of the scientific analysis of the phenomena of consciousness by Western thought. First, domestic analysts persistently warn against the danger of diminishing the spiritual aspect of culture at the expense of material or social factors. Secondly, the understanding of spiritual culture by Russian analysts was syncretic, saturated with the highest manifestations of both social and group, individual positions.

This approach to the analysis of spiritual culture had its strengths and weaknesses. The essence of the spiritual is associated with an objective, supra-individual reality, which is simultaneously rooted in the heart of a believing person, opening up to him through inner work over oneself, through the cultivation of a sense of love and moral attitude towards the world around and loved ones, through religious experience. This is the reality of Goodness, Beauty, Truth, Freedom and, ultimately, the reality of God. Therefore, the concept of spiritual culture is broader and more specific than the understanding of the ideal (or ideational, from ideation - the ability to form concepts, to think) in culture. Spiritual culture absorbs the richest layer of positive aspirations of people, lofty social values, religious attitude to the world and the individual. Thus, this category acquires an axiological character, i.e. requires agreement with the tenets of faith, direct, and not detached participation of the researcher in the procedure of its attribution. Spiritual culture is studied through a number of scientific concepts and moral and psychological concepts (spiritual love, freedom of spirit, kindness, grace, affection, sympathy, conscience, etc.), which allows it to be interpreted as a living tissue of society, saturated with the creative energy of millions of people belonging to to many generations. Such an approach to the study of spiritual culture, of course, helped to realize in the process of analysis what M. Weber wanted to see in his time in "understanding sociology" - a moment of empathy, identification of a dialogue interaction between the subject and object of humanitarian knowledge.

At the same time, such a position limited spiritual culture to the framework of only those phenomena that are somehow connected with religious orientation, with the lofty aspirations of people, with innermost psychological experiences, leaving out of the analysis the manifestations of everyday cultural practice, atheistic positions, the movements of the soul of an individualistic orientation, which did not cease to belong to the ideal, psychological, value-marked phenomena of the inner world of man.

The period of revolution and civil war, as well as the victory in Russia of the godless power, makes many domestic philosophers and social analysts (I.A. Ilyin, S.L. Frank, N.O. Lossky, N.A. Berdyaev, F.A. Stepun , G.P. Fedotova and others) to make some adjustments to their understanding of spiritual and spiritual culture. Already in emigration, many of them were forced to admit that the spiritual culture of society, as well as the spiritual in a person, can be damaged and deficient. In the works about Russia, written by them in exile, such characteristics of the phenomena of spiritual culture appeared that they had not done before. Speaking about the destructive qualities of a certain part of the Russian people, they write about "lack of spiritual-volitional self-discipline", about "spiritual infection", about "damage to the sense of spiritual dignity", etc. Thus, the understanding of spiritual culture is supplemented by the ability to talk about the illness of the spirit not only of one person, but under certain conditions, under certain prerequisites, and about the illness of the spirit of a part of the people.

Does this mean that in the understanding of spiritual culture, other criteria are allowed, except for the highest and positive ratings? Most likely, this cannot be said, since we are still talking about the spirit, although "damaged" (it is no coincidence that the indicated authors did not resort, for example, to such concepts as "the spirit of Satan"). In other words, the evaluation criterion continues to be the main, if not the only one for analysts, and this allows them to harbor hope for the revival of Russian spiritual culture. Such a position led to the sacralization of the understanding of spiritual culture, which, in particular, did not allow one to assume the possibility of developing such a culture in the USSR - the revolution, according to these analysts, could not give a positive creative impetus to the development of even some areas of national culture.

While recognizing the correctness of assessments of the persecution of religion and believers as destructive to the national culture, today all Russian analysts are unlikely to agree with such a conclusion. In any case, adult citizens of post-Soviet Russia, especially those whose spiritual world was formed on the best examples of artistic culture, science, and philosophy of the Soviet period, can (unlike foreign exiles) view Soviet culture in its entirety and inconsistency, which allows them to see in its dynamics, not only defects, but also constructive qualities. We are talking about the development of scientific ideas of cosmism, the creation of high artistic values, the rapid development of the culture of many peoples of the CIS, etc. the revival of the country, so consonant with the quest of modern Russian society.

In the USSR, the fate of the concept of "spiritual culture" developed differently. Soviet authors used it, closely correlating it, first of all, with the philosophical-materialistic, and later with the sociological interpretation. In the teachings of K. Marx, the dichotomous division of culture corresponds to two types of production - material and spiritual. At the same time, material production is considered as determining in relation to the social superstructure, within the framework of which spiritual culture also developed - ideas, feelings, artistic images, scientific concepts, etc. Thus, spiritual culture is considered here as a secondary phenomenon. The creative potential of spiritual culture is not denied ("A person not only reflects reality, but also creates it." - V. Lenin), but the origins of creativity are also seen only in production and labor activity. The tendency to underestimate the spiritual in society and man went through the entire philosophy and social sciences of the Soviet period.

Soviet scientific and philosophical thought demonstrated several stages in the development of the concept of "spiritual culture". At the beginning of the development of Soviet science and philosophy, in understanding this category, the emphasis was on overcoming the religious-idealistic nature of its interpretation. In general, the appeal to it during this period is, as it were, under suspicion, it requires an explanation and justification for its use. The application of this concept in relation to an individual is often limited. It is emphasized that in the formation of the consciousness of each person, his material and labor activity, which creates the basis of human culture, and also determines the specific development of a social person, is of paramount importance.

Later, in the 1960s and 1970s, within the framework of Soviet socio-scientific and philosophical thought, the focus of analysis shifted to the complexity, diversity of manifestations, and the creative potential of spiritual culture. At this time, in the course of intensive discussions in domestic social science, such concepts as "consciousness", "ideal", "thinking", "psyche", "culture" are being rethought. As a result, Russian analytics are undergoing shifts in the interpretation of a number of fundamental philosophical categories related to consciousness. Gradually receives all the rights of "citizenship" and the concept of "spiritual culture", applied to an individual, a group, to society as a whole.

In the studies of those years, it becomes possible to reveal the complex structure and procedural nature of spiritual culture. Such phenomena as "spiritual processes", "spiritual goods", "spiritual production", "spiritual life" begin to be analyzed. It is assumed that individual phenomena of spiritual culture can perform a leading-prognostic function in relation to material and production activities. In general, spiritual culture is no longer derived directly from material and production activity, but is considered as an immanent side of the social production organism, as a function of society as a whole.

However, one should note the half-heartedness of this process of rethinking the categories "spiritual", "consciousness", etc. The concept of "spirituality" still remains under an unspoken ban, although the "ideal" falls into the "Philosophical Encyclopedia". In addition, the introduction of a religious moment into the understanding of spiritual culture continues to be considered unacceptable. On the contrary, the meaning of the concept is expanded by strengthening the elements of politics and ideology. There is a convergence of the interpretation of the spiritual culture of socialist society with the understanding of the culture of communism. Bringing together features are such features as nationality, communist ideology, party spirit, collectivism, humanism, internationalism, patriotism, ensuring cultural continuity and the possibility of spiritual creativity. All this allows us to say that in most cases Soviet analytical thought understands the spiritual as the ideal, i.e. thought processes and analytical abilities of people, as well as the highest manifestations of the rational and psychological in the public mind.

It is known that Soviet social and humanitarian thought could refer to the results of research by Western authors mainly only in a critical manner. Only through criticism did they get acquainted with those areas of cultural analysis that took place in Western social and cultural anthropology and sociology.

However, even through the indirect influence of foreign thought in Soviet social psychology, sociology, pedagogy, propaganda theory, etc. in the 70s, many constituent elements of the spiritual culture of the West were studied - knowledge, assessments, social dispositions (attitudes), psychological states, certain aspects of creative process, motivational aspects of behavior, etc.

Most often, such studies were carried out within the framework of system-functional concepts, the information-semiotic approach, conflictology, the theory of symbolic interaction (although the conceptual and methodological apparatus of these foreign trends was not completely spelled out, but was clothed in the form of Marxist theory).

This trend of analysis made it possible to reach the level of objectified knowledge of spiritual culture, but at the same time, the very possibility of penetrating into its integrity and depth of individual-personal development was lost.

Thus, in this direction of analysis, only one of the tendencies of domestic analytics, connected with the study of mainly rationalistic and, to a lesser extent, psychological manifestations in culture, got a way out.

Along with this trend and approach to the study of culture in Soviet science, humanitarian culturology was revived and achieved brilliant results. A number of historians, philosophers, and literary scholars (D. Likhachev, S. Averintsev, A. Losev, M. Bakhtin, etc.) on a new, deeper methodological basis, developed the value-understanding approach to the study of spiritual culture, bequeathed by Russian analysts of the past, when under the spiritual one sees the syncretic aspiration of man and society to a high and perfect state.

By that period, within the framework of foreign thought, the division of culture into material and mental, as ethnographers of the last century did, had become irrelevant. Concepts of culture become more complex; its understanding is now based not on two, but on three foundations - material, social and value-semiotic. At the same time, the greatest attention was paid to social characteristics. The analysis of the value-semantic aspect was reduced to a description, an explanation of the social significance of ideas and ideas. In such an analysis, the following concepts and categories developed: images, knowledge, values, meaning, semantic fields, information, models, conscious-unconscious, etc. At the same time, the analytical and methodological apparatus of sociology, social and cultural anthropology has reached a high fixing and measuring accuracy, it is sophisticated and differentiated.

However, the "living", innermost core of culture in this case is reduced to information-cognitive, interpretative, sociological aspects. As noted above, these aspects can be defined as ideational. However, their analysis does not allow achieving a holistic coverage and depth of understanding of spiritual culture. At the same time, it is impossible not to see that such a loss of the essence of spiritual culture occurs in Western science due to the isolation and study of its individual aspects, without which they could not have received such a detailed disclosure. Yet, as rationalism in the process of studying culture reached ever greater proportions, within the framework of Western science itself, the danger of such a process was also realized. M. Weber's wish about the need to develop an "understanding sociology", expressed by him at the beginning of the century, was finally heard. Anti-positivist reaction of the 70s of the XX century. on objectivism and abstractness in the study of the highest manifestations of culture, as well as the requirement to restore the study of culture in all its manifestations, to proceed to the consideration of a holistic person, to recognize the criterion of subjective interpretation as adequate, etc. manifest themselves in the development of such areas as phenomenology, the sociology of culture, in the interest in the analytical foundations of Eastern thought, etc.

The nature of the concept of "spirituality" is more closely connected than the concept of "spiritual culture" with religious and church life, with some forms of esoteric (mystical, secret) practice. Spirituality (from French Spiritualite) is a special mental and intellectual state of an individual or large groups people, associated with the desire to know, feel and identify themselves with the highest reality, which is inseparable from everything that exists, including from the person himself, but the comprehension of which is difficult for a person due to the imperfection of his nature. At the same time, it is assumed that such comprehension is fundamentally possible, because there is a common binding principle between the highest reality and man.

The concept of spirituality has developed in those cultures and religious systems in which the Supreme Reality (God, Brahman, Heavenly Father, etc.) is understood as the embodiment of the Spirit and in which God is conceived as absolute Good, Light, Love, Freedom. The most profound approach of this kind to the world and to man is developed in Christian religious ideology and practice. With this approach, a rigid dualism of the earthly and heavenly is assumed, for example, the opposition of the body and spirit, good and evil, sin and innocence, which allows us to speak of the spiritual evolution of society or an individual.

Concepts of spirituality are unknown to pagan cultures. This concept is also difficult to apply to a number of religious and philosophical systems that consistently defend the incomprehensibility and inexpressibility of the highest reality, which is encrypted here with such concepts as "the unknown way of things" (in Taoism), "emptiness" (in Chan / Zen Buddhism), " Nagual" (understanding of the true reality by the Yaqui Indians, presented in the interpretation of the American anthropologist C. Castaneda).

Distinguish between individual spirituality and spirituality, understood as an integrated state of many people, society as a whole. The state of individual spirituality appears as a process of a person’s internal development, overcoming his passions, animal instincts, everyday and selfish aspirations, as well as searching for the meaning of life, comprehending the essence of higher being through entering into contact with him, through connection with him. The higher abilities of the individual participate in the development of individual spirituality: a sense of the higher "I" (higher self-identity), imagination and ideas (the latter are often in the form of visions), intellect, mystical intuition. The special states of the soul leading to individual spirituality are the highest disinterested love, boundless freedom, wisdom. These states, in turn, presuppose the development by a person of a higher moral principle, the ability to see the Truth, to see the world as a universal harmonious integrity, etc.

Each of the indicated states or abilities of the personality, taken in isolation from the others, is not capable of generating spiritual enlightenment; only their holistic and harmonic actualization can lead to this. In this case, it is advisable to take into account the understanding of spirituality by one of the leading Indian mystical philosophers of the 20th century. Sri Aurobindo Ghoshem: "Spirituality is not intellectuality, not idealism, not a turn of the mind towards ethics, towards pure morality or asceticism; it is not religiosity, not a passionate emotional uplift of the spirit - not even a mixture of all these excellent things ... Spirituality in its essence is the awakening of the inner reality of our being, our soul - the inner striving to know, feel and identify ourselves in it, to get in touch with the higher reality, immanent in the Cosmos and outside the Cosmos, as well as in our being. Here, an understanding of spirituality is developed, which acquires an ontological-absolute, but not event-empirical character, which makes it difficult to understand it from the standpoint of theoretical or any other partial analysis.

The most preferable in terms of achieving the final result, but difficult to implement higher forms spirituality are areas of individual activity, suggesting a break with the everyday world. Each culture has developed special institutions and forms of activity that create the conditions for such a break, facilitating entry into the path of ascetic existence, intense spiritual activity. Going to a monastery, the implementation of a solitary lifestyle, wandering - these are the consistent forms of achieving higher spirituality common in different cultures. The Franciscan monk, the Sufi dervish, the Russian wanderer or the hermit elder - they all embarked on this path of rupture, thus achieving such spirituality.

According to the canons worked out over the centuries in the religious and mystical practice of different peoples, the realization of higher spiritual forms of activity is associated with the fulfillment of a number of requirements. A person should first of all obey the requirement of purification - to undertake moral efforts or special spiritual technologies to curb sensual passions. Next, you need to master the stage of enlightenment, achieved through systematic prayers and meditation, helping to focus thought, imagination on the Supra-universal principle.

Unity with God could be realized by a few of those who embarked on this path. The greatest thinkers, prophets, founders of religions came out from among such persons. Such forms of spirituality have acquired great importance in the development of culture, which today is not questioned both in the assessment of analysts and in a wide range of ways. public opinion. Therefore, interest in them all over the world has always remained high; Such interest has now found its way out in our society as well.

The above ways of developing individual spirituality are very difficult for the vast majority of people. In different cultures, there was also a spirituality more accessible to a wide range of people without breaking with the world. In this case, individual development and search was carried out in the process of a person engaging in any kind of activity, including everyday work (especially creative work in art, philosophy, science, transferring knowledge and experience to younger generations), while maintaining their social duties and family ties. With a decrease in the intensity and depth of spiritual practice, a person was required to maintain its general orientation: to overcome selfish inclinations, to cultivate religious faith, to develop selfless love for people, for all living things and for the world on the basis of moral aspirations, to maintain a sense of inner freedom and harmonious unity with the whole world. It was this understanding of spirituality as applied to the individual that was developed by domestic analysts in the pre-revolutionary period and in exile.

Finally, one should take into account the interaction of spirituality with the everyday practice of the general population, when there is no intensive or even conscious cultivation of spirituality, but the highest demands of wisdom, love, selflessness act as general guidelines with which the daily life and actions of many ordinary people correlate. However, in days of social catastrophes or personal trials, the average person often began to think more deeply about questions of faith and sensitively respond to the imperatives of spirituality.

There is no doubt that the everyday level of practice, at which the vital activity of the main part of the people unfolds, in turn, is capable, through folk wisdom and the accumulation of cultural and historical experience, to have a reverse effect on the spiritual experience of religious mentors, hermits, monks. Thus, all three forms of spirituality - leaving the world in order to cognize the Higher Reality, spiritual and creative activity in the world, the daily life of the vast majority of people - are interconnected with each other and create in this or that society unique features of spiritual practice, acquiring a cultural and national identity. , regional or civilizational character. The scientific literature talks about different types of spirituality, for example, the spirituality of ancient, Eastern, Islamic, Christian, Russian Orthodox, etc. In this respect, Christian spirituality differs from Hindu or from spirituality in Islamic culture, and the spirituality of Russian Orthodox culture differs from Western European spirituality.

In Russian philosophical thought in the first half of the 19th century. the concept of "spirituality" was used mainly as a derivative of the state of the spiritual, i.e. closely correlated with religious and church life, at least as indicated in the dictionary by V.A. Dahl. By the end of the XIX and in the first half of the XX century. this term acquires exceptional depth and semantic fullness. Russian analysts of Russian culture (S. Frank, I. Ilyin, N. Lossky, N. Berdyaev, G. Fedotov, and others) studied in particular detail the originality of Russian Orthodox spirituality. They associated it with a special - conciliar - type of collectivism, which did not oppose the personal principle, but acted as the primary indecomposable unity of people, from which the "I" grows, with religious passion and the desire to find the way to common salvation, with the search for the meaning of life. Important characteristics of Russian spirituality, in their opinion, are also such features as the desire for a holistic perception of the world, for an all-encompassing and concrete totality, and a developed sense of the cosmic, closely related to this.

Spirituality and spiritual culture in modern society

In the last decade, in the conditions of intensive search by Russian society for its cultural identity, the appeal to the concepts of "spiritual culture" and "spirituality" has become widespread among Russian authors. There would be nothing remarkable in this - in the conditions of cognitive-informational freedom and a cultural explosion (as Yu. Lotman understood it), the emergence of new or newly revived concepts is natural, if not for some circumstances. Firstly, the authors often attach to these concepts a higher, almost sacred meaning, which, as it were, should be understood by everyone at once, without any explanation. Secondly, the analysis of their use shows that different authors themselves understand them far from the same. Thirdly, an appeal to the scientific literature of the Soviet period allows us to see that even then these concepts were not "lucky" - they were treated very superficially as analytical categories, although they were quite often used in scientific and propaganda use.

Especially in this regard, the concept of "spirituality" is noteworthy. Until the end of the 80s of the XIX century. it was not presented in the scientific and philosophical reference literature, although it was found in texts related to the study of the inner world of man, the analysis of art, etc. And at the same time, the words "spirituality", "spiritual" were used in the 60-70s close to the terms "ideological", "ideological", i.e. determined the qualities of consciousness associated with the conviction of people in the correctness of communist ideals. Meanwhile, in modern Western works on society and culture, the concept of "spiritual culture" is almost never used, and the term "spirituality" is usually used in world literature of religious and philosophical content.

The fact that the concepts of "spiritual culture" and "spirituality" continue to be widely used in our science and philosophy indicates that they remain alive and in demand as categories of analysis. However, their semantic scope, analytical thesaurus are not defined; concepts differ in their content in the interpretation of different authors of the past and present, and, consequently, in the presentation of the readership. In this work, we aim to take a step towards overcoming this uncertainty, which is achieved through clarifying the genesis of their use, comparing their interpretation and understanding in different periods of the history of Russian scientific and philosophical thought, as well as by comparing with the apparatus of Western European philosophical and cultural analysis.

In modern conditions, attempts to define spirituality within the framework of not a religious, but exclusively scientific, secular interpretation of it deserve attention. Ideas about spirituality are also being developed, according to which it acts as a way of self-building of the personality and is constituted in the form of the vocation of its bearer. These approaches stem from the recognition of the importance of the highest social and moral manifestations of society and the individual. And although in this case there is no fundamental ontological criterion for the positive manifestation of spirituality (God, Brahman, etc.), such an understanding of spirituality reflects a constructive principle in the cognitive and analytical searches of our time.

It is a different matter when today, against the backdrop of the spread of theories analyzing totalitarian socio-political systems, as well as within the framework of interest in magic and mystical experience, ideas about "negative spirituality" are being developed. One has to hear the expressions "satanic spirituality", "black spirituality of Nazism", etc. Such an understanding of spirituality undermines the essence of this phenomenon. Recognizing that the negative moral aspirations of people (egoistic, consumerist, hedonistic and other) can accumulate negative psychological energy, we believe that in these cases it is more acceptable to use not the concept of "spirituality", but the concept of "spirit". By its nature, “spirit” is a non-strict, more flexible metamorphic concept that does not reflect the ontological nature of the phenomenon being defined as unambiguously as the concept of “spirituality”. There is an expression "Holy Spirit" - this is one understanding of the word "spirit". At the same time, people used to say and say today "the spirit of Satan", knowing full well that something completely different is hidden behind these words than in the first case. To say "spirituality of Satan" means to pervert the essence of the category "spirituality", not to take into account the hierarchy of phenomena, fundamental and derivative, established in religion and religious philosophy.

In general, today our scientific and philosophical thought is faced with the need to clarify the meaning of the categories under consideration, to stabilize their use, without losing the results that were achieved in previous periods. Apparently, such a synthesis can be expected only after a certain stabilization of the social context takes place, and the contours of the cultural landmarks of our society become clear. Only then will these categories receive a more specific semantic content, will they contain the problematic nature of the new Russian culture.

Analysts, in turn, are obliged to feel these changes, to consolidate their content in the new cognitive orientations of science, in its updated methodology, in the formulation of new problems, research hypotheses. At the intersection of socio-cultural and cognitive processes, a new understanding of spirituality, the spiritual culture of renewing Russia will also crystallize. There is no reason to expect that the analyzed concepts will disappear from analytical or public-mass usage, as happened in the West.

Conclusion

Summing up the analysis, it can be noted that today the former understanding of spiritual culture and spirituality, characteristic of the Soviet period, continues to be widespread, although without an emphasis on political and ideological certainty. In this understanding, the analytical apparatus, research facilities are widely used.

For example, speaking about spiritual culture, the authors refer to the Marxist neologism "spiritual production", which certainly introduces inadequacy in its understanding; spiritual culture itself is often interpreted as "the sum of human achievements and high morality."

Spirituality is often understood one-sidedly, only as the highest manifestation of morality.

The next trend is to recreate the understanding of spiritual culture and spirituality that is characteristic of our pre-revolutionary and post-revolutionary analytics abroad. At the same time, attempts to return to the religious interpretation of these categories dominate. Such a position, while restoring an important criterion for the analysis of spiritual culture and spirituality, at the same time leads to the loss of objective scientific results in studies of these categories.

Another trend is connected with the development of the methodology of analysis of Western sociological and cultural thought with all their pluses and minuses, which were mentioned above. In this case, essentially, the manifestations of the rational, the ideal are investigated, while the very appeal to the categories "spiritual culture" and "spirituality" may be absent (although the analysis focuses on individual elements and qualities of the phenomena they display).

The practice of applying these categories is not limited to the three selected positions. There are frequent attempts to synthesize their different understanding and unequal interpretations. For example, the position of pre-revolutionary analysts is combined with the achievements of the Soviet period, or the result of Soviet science is associated with the search for Western European thought.

List of used literature

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Tags: spiritual culture Abstract Culturology