Culture as a social phenomenon. Tests for the course of cultural studies

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

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

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

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

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

6. What is the name of the totality of political, ideological, moral, ethical, cultural and everyday norms of life and behavior, manifested in direct communication between representatives of different nationalities?
a) culture of interethnic communication
b) the culture of the people
c) the culture of the regions
d) the culture of the nation
e) subculture

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

8. What is the name of the region of the world, which in the socio-cultural sense develops independently, regardless of the processes taking place in other regions?
a) local civilization
b) cultural-historical type
c) cultural district
d) ecumene
e) range

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

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

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

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

13. What is the name of the process of an individual's entry into society, his mastery of the socio-cultural heritage in cultural studies?
a) integration
b) inculturation
c) initiation
d) assimilation
e) identification

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

15. What is the direction in Western European art of the XII-XIV centuries, which was essentially cult, characterized by the dominance of the line, the vertical construction of the composition, as well as the close connection between sculpture and architecture?
a) Empire
b) romanticism
c) baroque
d) gothic
e) rococo

16. The term "Hellenism" refers to a certain "Greek-Eastern syncretism", which was the result of:
a) the constant wars of the Greeks with their neighbors
b) Greek migrations in the 12th-13th centuries. BC.
c) Peloponnesian Wars 431-404 BC.
d) alliance of Greeks and Romans
e) the conquests of Alexander the Great

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

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

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

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

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

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

23. How is the category "subculture" understood in cultural studies?
a) one of the varieties of anti-culture
b) autonomous culture certain social group
c) the culture of the elite sections of society
d) the culture of the lower classes of society
e) mass culture

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

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

26. What is the name of the direction in Western European art of the 16th century, which reflected the crisis of humanism, which is characterized by the assertion of instability, tragic dissonances, power supernatural powers, subjectivism?
a) anti-Sementism
b) mannerism
c) courtesy
d) Fauvism
e) realism

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

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

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

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

Culture always belongs to a certain social community (group, society, ethnic group, etc.). It is impossible to understand culture without studying this community. Any changes in the boundaries of the social community, its structure lead to a change in culture, and vice versa.

Culture as an integral phenomenon belongs to the largest social groups called "societies".

Culture is a property of society as a whole. Any group that enters a society has only a part of the culture. Therefore, strictly speaking, the culture of a particular social group should be called a subculture. However, for brevity, they often talk about the culture of individual social groups.

For example, a group of students together with a teacher form a social group. This group has its own experience, which belongs only to it. This experience can persist even when its composition (the students themselves or the teacher) changes, and therefore it forms the basis of the subculture of this group. However, the bulk of the cultural norms that govern this group belong to the society of which it is a part. Social groups are created by people in the end in order to ensure survival, to satisfy a number of basic biological and social needs and to satisfy them in the best possible way.

A society is an association of people that has certain geographical boundaries, a common legislative system and a certain national (socio-cultural) identity.

The most complete and detailed definition of society is given by the American sociologist Edward Shills. This definition has 4 main components:

1. Demographic - a society, this is a large group of people (at least several hundred people), which ensures its own reproduction, that is, it includes both men and women who marry mainly within this community (endogamy), and children from these marriages are also members of this society; the duration of the existence of this community should significantly exceed the duration of human life, that is, be at least 150–200 years.

2. Geographic - a group that makes up a society occupies a certain territory that has its own clear territorial border (political or geographical); representatives of this group should constitute an absolute majority among the resident population of this territory.

3. Normative - the group must have its own system of governance and a system of social norms that is largely independent of other similar systems or wider communities.

4. Socio-cultural - the community must have its own culture, perceived by its members as a common culture of the entire population; it must have a common spoken language (which does not exclude the presence of local languages ​​and dialects); members of the community must have self-awareness of their group identity, an integral part of which is the historical myth (in the scientific sense of the word), which interprets the events associated with the formation and development of this community.

The structure of culture and the structure of the society to which it belongs are closely interrelated. Therefore, when disclosing the content of these concepts, the same categories are used (role, norm, values, etc.). Rapid and dramatic changes in the structure and composition of society inevitably lead to a change in its culture. The loss by society of the qualities listed in the above definition is accompanied by the disintegration of culture as a whole. Conversely, the disintegration of culture leads to the disintegration of society.

Why is society the bearer of an integral complex of culture? Why, in the strict sense of the word, is it impossible to speak of an integral autonomous cultural complex of such social groups as a class, stratum, political party, population of a territorial-administrative unit (region, city)?

First of all, because none of the listed groups provides full cycle meeting the needs of individuals and groups that make up them. The population of the city, many social classes, and even more so the totality of political like-minded people who make up the party, cannot provide themselves with food without the participation of other social groups. The population of the region cannot be guaranteed against an armed invasion without the participation of the entire state. Many large social groups in modern society cannot ensure demographic and cultural reproduction, much less guarantee the observance of a certain normative order in their environment. It is society as a whole that guarantees the complete satisfaction of these needs.

As the population of the Earth grew, the complexity and development of technologies, the development of needs, the number of such groups increased, their structure became more complicated. At the earliest stages of the existence of mankind, the collective, which would allow solving these problems, made up several neighboring hearth groups and formed a tribe, which was a primitive form of society. The number of primitive tribes within which the entire life cycle, rarely exceeded several tens, sometimes hundreds of people.

A special role in the preservation of culture is played by such a social community as an ethnic group. Therefore, it stands out as a special object in anthropology.

Even the most stable and closed societies sooner or later disintegrate or change their boundaries; the composition of citizens is changing dramatically - new migration flows are pouring in, emigration is taking place, the division of the once unified society or, conversely, the unification of once independent societies. All these changes lead to the formation of ethnic groups - large social categories, groups or quasi-groups, whose representatives do not necessarily form an integral society (that is, this category, as a rule, does not have all the properties of a society). For example, an ethnic group does not necessarily occupy a compact territory or have political sovereignty. At the same time, the cultural and demographic characteristics of the ethnic group correspond to the characteristics of society. An ethnic group can be part of a society or be part of several societies. Very often it forms the basis of any society, which includes, along with it, relatively small ethnic groups (“minorities”).

An equally important manifestation of the social character of culture is that it organizes a social group (including such a large social group as society). It is well known that it is not at all necessary to resort to genocide in order to destroy any social community. It is enough to destroy the basic values ​​and especially symbols - identifiers, to remove them from the collective memory. Of course, such an "operation" is by no means always successful, and its results largely depend on the reaction of the very community on which it is performed.

I.2.3. Culture is formed and maintained through language

Culture is transmitted through learning, that is, this is the experience of the group, which is fixed not at the level of the gene pool, but through language. Language as a set of symbols that ensure the accumulation and transmission of cultural values ​​always reflects, to one degree or another, the main properties of this particular culture, of which it is the bearer.

Group experience can be accumulated and passed on from generation to generation not only through language, but also through biological mechanisms, through the gene pool.

For example, racial characteristics are the result of the accumulation of experience by groups at the biological (genetic) level. Some human populations produce enzymes that increase the body's resistance to certain types of drugs or poisons. Both racial traits and resistance to various kinds of drugs are closely related to the elements of the culture of the populations in which they manifest themselves, but they are not included in the culture themselves.

What is the fundamental difference in the nature of the consolidation and transmission of information between the genetic code and language?

Culture and language - what distinguishes man from the animal world - are much more flexible and reconfigurable codes compared to genetic codes, and it is precisely due to this that they significantly increase the adaptability of human communities compared to animal communities. Genetic code hard. Culture is much more variable and allows social systems to quickly and efficiently adapt to changing conditions without changing the genetic code.

The genotype, which fixes the individual characteristics of the organism and the methods of group behavior of the animal community, changes extremely slowly - for its significant change, a change of many generations is required. Therefore, the community of animals faced with a sharp change in their habitat is forced to either migrate to places where these conditions are close to those to which their organism and group forms of behavior are adapted, or die out. Some populations survive by mutation. But this applies only to a small part of the populations, and only if the changes that have occurred are not too radical.

Human communities, whose adaptability is to a lesser extent determined by the genetic characteristics of the organism and the set of genes in the population, are able to change their "group

memory" (culture) much faster, that is, they are able to stay on same place habitation, adapting to new conditions. Moreover, they are able to change this environment, adapting it not only to their physiological characteristics, but also to the requirements of their culture. It is language that gives this ability to human communities.

Let's take a closer look at what a language is.

Between individuals included in any community (humans or animals), there is interaction. Interaction in any complex system, including in communities of living organisms, has two sides: energy and information. Any contact between living organisms is both an energy contact (that is, associated with the direct transfer of energy) and informational. Any interaction involves the exchange of information, or communication.

Communication is the process of transferring information from a sender to a receiver.

The sender, whose goal is to have a certain effect on the recipient, transmits this or that message using a certain code.

What is the difference between information contacts (messages) and energy ones?

First of all, by the fact that in energy contacts two or more beings directly interact with each other, while information contacts (messages) are based on the fact that a sign or a system of signs acts as an intermediary between them.

A sign is some physical body, sound or image that replaces some object or phenomenon, about which in question in the message. For example, I send mine business card the person I want to visit. In this case, a card is an object that is a sign of me as an individual, that is, at a certain stage it replaces me in the process of communication.

When a dog marks a pole, the lingering smell is a sign of the dog, and in certain situations informs other dogs about who was there, how old and how tall he is, etc.

The sign systems used by animals and humans differ markedly from each other.

The simplest sign systems are based on the fact that signs inform partners in contacts about the physiological state of the body, that is, signs represent each of the participants in contacts, and nothing more. It is precisely such sign systems that operate in animals. They are preserved in humans, although they lose their dominant importance.

More complex sign systems that arise in higher animals make it possible in the process of contacts to transmit information not only about their own state, but also about any “third” objects, creatures that are important for the participants in the contact.

Human speech is fundamentally different from the sign systems used by animals. A person with the help of a system of symbols can convey information about the relationships between objects of the “external” world in relation to the participants in the contact.

A symbol is a sign that is not associated with a direct physical connection with the object or phenomenon it denotes.

Recall, for example, the scene in the poultry yard from famous fairy tale G.H. Andersen " ugly duck", in which "population" poultry yard discusses oddities appearance and the behavior of the little swan.

What in this scene is unreal, fantastic? That birds communicate with each other using sounds? But anyone who has dealt with animals knows perfectly well: they communicate, and how! Including representatives of different species. The fact that they, with the help of their “language”, transmit information to each other about the appearance in their circle of a being alien to them and about the need to expel him? It is enough to read any popular book on ethology - the science of animal behavior - to be convinced - and this is not an exception, but a common practice among all animal communities.

And only one detail is fantastic in this scene - that the birds collect gossip, that is, they discuss among themselves the relationships of third parties that are not directly related to the speakers. From whom is the child of the duck? Real animals don't care. But the person is interested. He has the opportunity to discuss such issues because he has a language - a system of symbols that are not connected by any direct physical connection with the objects they designate. In a developed language, a connected or written word (for example, “vacuum cleaner”) is not physically connected in any way with a real vacuum cleaner, while the “mark” left by a dog on a pole is very specifically associated with this particular dog.

In addition, a person uses many sign systems that complement each other. It just seems that people tend to speak the same language. In fact, we communicate with each other in many languages ​​at the same time, even if we know only one colloquial ("speech") language. These "languages" include: sign language; clothing language; the language of "flies" - stickers on the face that mimic moles; tattoo language, etc. (see § 6.4 for details).

Man differs from animals, first of all, in that he created a language, or rather, many languages, including a system of symbols that are not physically connected in any way with the real objects that these symbols denote, as well as the rules for “working” with these abstract symbols.

It has now been experimentally proven that higher primates can manufacture the simplest tools. Moreover, they can “store” them and use them again; they can also teach by example to other members of their group - show them how they do it.

But primates, unlike humans, cannot do two things:

- tell your relative how to make a digging stick, or a stone ax if his own "experimental sample" was lost, and there is nothing suitable to demonstrate the technological methods of its manufacture at hand;

- explain (and understand) that the same technological technique that was used to extract a banana from a tree (lengthening a limb with a stick) can be used both when catching fish and when defending against enemies. For this, it is necessary that a specific stick in intergroup communication be replaced by an abstract sign-symbol of a stick, regarding which one can discuss by the fire in the evening different ways its use, i.e. language is needed.

Man is a physically weak creature and, compared to many other animals, was poorly adapted to survive in an aggressive environment. Therefore, even in the earliest stages of development, people tended to stay in groups, much like modern primate monkeys - chimpanzees, orangutans, gorillas. Such a group could be formed around an older man or around an older woman and usually included 5-8 people.

And the language was needed by a person, among other things, in order to maintain the existence of his group:

- firstly, to communicate, conveying important messages;

- secondly, to distinguish members of your group;

- thirdly, to distinguish other similar groups living or wandering in the neighborhood.

For the last two purposes, not only the spoken language was used, but also other symbolic systems: tattoos, jewelry, clothing, etc.

Already at the earliest stages of human development, a form of association of people, now called a "social group", has developed. People who form some kind of social group constantly exchange messages and somehow react to these messages. Their actions in the process of communication we will call "behavior".

Signs are used for two purposes: firstly, to designate any objects or phenomena; secondly, to transmit information, messages about these objects or phenomena to other individuals.

A symbol is a sign in which the connection between it and meaning is more conventional than natural.

The experience of the group is fixed not only in the content of the transmitted messages, but also in the structure of the language. It has long been noted that the same phenomena in different languages ​​are reflected in completely different ways. In the languages ​​of peoples who use camels as a means of transportation, there are several dozen terms for a camel. The peoples living on the coast of the Arctic Ocean use many concepts to denote shades of white (the color of snow), and those living in the forests of the Amazon use green (the color of foliage). For the successful life of these peoples, the ability to distinguish between shades of snow, tundra or selva is extremely important. For most Europeans - the leaf is just green, the snow is just white, and the camel ... - he is a camel.

The converse statement is also true - the languages ​​of these peoples lack many concepts that seem natural to a European.

The same applies to concepts that reflect social relations. For example, in the languages ​​of the peoples in which traditional (classification) systems of kinship continue to matter, the designation of many relatives differs markedly from what we are used to in European languages.

Thus, different languages ​​classify the world around them differently. These differences are due to differences in the culture of peoples, that is, ultimately, the peculiarities of their historical experience, enshrined in the language.

Since the experience of all peoples (and all cultures) inevitably differs, one of the main problems of practical anthropology is the effectiveness of everyday (including business) communication between representatives of different cultures, which is very significant even when people speak the same intermediary language. In intercultural communication, as a rule, at least for one of the speakers (and often for both), the intermediary language is not obvious.

lyatsya relatives. And in this case, the speaker usually subconsciously

"imposes" on this language norms, systems of classification of its mother tongue which makes communication difficult.

Another aspect of the relationship between culture and language is the dependence of the size and structure of society, the nature of cultural processes in it on the organization of channels of linguistic communication. From this point of view, there are 4 stages in the development of language as a means of communication:

1) the emergence of oral speech;

2) creation of writing;

3) the emergence of printing;

4) formation modern system mass media.

Each of the listed events related to the language caused a radical restructuring of the entire system of accumulation and transmission of information in society and, accordingly, changed the mechanisms of the functioning of culture.

Any epochal change in the system of storage and transmission of information in society causes profound changes in cultural processes. After all, culture itself is nothing but information, appropriately encoded, filtered and transmitted through various channels within a given community.

In early human communities, the processes of culture formation were based on oral tradition. The basic elements of culture had to be transmitted unchanged - otherwise the social group simply could not exist. Ancient myths and epic tales performed precisely this function - they were supposed to transmit from generation to generation some fixed experience of the entire community. Therefore, ancient legends were memorized verbatim, at least in the main blocks. To facilitate memorization and guarantee the identity of texts reproduced in generations, mnemonic devices were needed. There is a hypothesis that the original poetic form of the epic was nothing more than a way of memorizing texts in their canonical edition.

The fulfillment of this function was entrusted to special groups - poets of ashugs, skalds. Thus, in itself, the need to preserve culture influenced the social structure of society.

Oral tradition, however, contained pitfalls. It did not allow the creation of sufficiently numerous teams in large areas. New tribes formed, they added new texts, changed the old ones. Folklorists are well aware that fairy tales, myths, legends of many peoples living at a distance of hundreds and thousands of kilometers from each other often have the same mythological complex at their core. But only specialists can reveal this. An ordinary member of an ethnic group and even a professional poet may not even guess about it, so the myths of the two distant peoples will differ in appearance.

The appearance of writing created completely new conditions for maintaining group identity, as well as for the accumulation and comprehension of group experience, which is the basis of culture. It became possible not to memorize the text, but to fix it on papyrus, clay, stone, paper. This, in turn, made it possible to keep cultural identity groups that have fallen into a variety of social and natural conditions. Good example the Jews who have maintained an identity in the diaspora for almost two thousand years.

Handwritten texts that existed, as a rule, in one, less often - in several copies were available only to a narrow circle

"enlightened". In addition, handwritten copying inevitably led to a large number of errors, and often deliberate distortions of the original texts.

Printing allowed:

1) reproduce identical text in in large numbers copies and for a long time;

2) to get access to the "initial texts" of a large number of ordinary members of society, which was the result of the spread of literacy and a significant reduction in the cost of books.

This fact greatly influenced both the mechanisms of the functioning of culture and the social structure of society. The broad sections of the population got the opportunity to directly join those layers of culture (both ideology and technology) that were previously available only to the elite. As a result, the social role of the "keepers of truth" has significantly decreased; strata of the “educated public” began to form, that is, people not only capable, but also interested in the development of culture.

A new stage in the development of culture is associated with the emergence of a mass media system. Strictly speaking, it began with the emergence of mass and relatively cheap book printing, with the development of mass literacy. But its heyday, a qualitatively new stage, undoubtedly, falls on the period when the television became the subject of everyday life for the vast majority of mankind.

The overall result of the last two stages was, first of all, that the size of society, which in principle can share a single system of cultural values, has grown significantly. A society of several tens of thousands, maybe hundreds of thousands of people can be based on oral tradition. The emergence of writing makes it possible to maintain cultural tradition and preserve identity in societies of millions of people. Printing makes it possible to create societies that include tens and even hundreds of millions of people. Finally, the development of modern mass media raises the question of the emergence of a global society whose culture embraces all of humanity. Another thing is that the realization of this possibility is a topic for a special discussion, and at present it is far from obvious that such a possibility should turn into a reality.

I.2.4. Feedback as a mechanism for the functioning of culture Since culture is a group experience accumulated and transmitted from generation to generation, it is based on communication links between individuals and groups that make up

society, as well as between different societies.

The most important element of communication is feedback. The elements of the communication process are the source and receiver of information (individuals and groups that make up society, or society itself and environmental factors), the message itself, the channel for its transmission, as well as encoding and decoding devices. Any real communication process is influenced by noise, that is, disordered messages that affect the communication process. Finally, both when transmitting and receiving a message, the source and receiver of information consciously or unconsciously take into account the context in which the message is transmitted, that is, circumstances that are not directly included in the content of the message, but affect its perception. For example, the message that a button on your shirt is undone should be conveyed in very different ways, depending on whether you are in a friendly company or at an official reception.

The message does not matter in itself, but only in view of how the recipient reacts to it, that is, taking into account the feedback. Actually, culture is nothing more than a system of stable feedbacks in society, that is, expected reactions to messages encoded in a certain way. In response to every "message" that can be expressed through the spoken language or any other sign system used in the given society, the recipient responds with a counter message. The absence of any reaction is also a message. Thus, a feedback mechanism is implemented.

Let's imagine that your friend agrees to your invitation to go to the cinema once, hangs up the phone another time, agrees a third time, but does not show up for a meeting, and the fourth time she comes to it, but with her new friend, and then calls you. and make a scene, because you completely forgot it. It is unlikely that you want to meet such a girl for a long time, and your small group will break up. Any social group, like society as a whole, can only exist when the reaction to each “message” is within certain certain limits, that is, when the sender of the message roughly expects what reactions can be and what exactly each of them means. The degree of "predictability" of reaction within a group is one of the main indicators of the development of the culture of this group.

The feedback principle operates in the formation of culture not only at the micro, but also at the macro level. This principle was most consistently formulated by the English historian A. Toynbee as

“a historical challenge to civilization” (see 8.2.5). In accordance with the principle of cultural inertia, any society strives to keep the basic principles of its culture unchanged until external circumstances force a radical change in these principles. The totality of these external circumstances is the "historical challenge". A civilization that can bring its cultural norms in accordance with external conditions, survives and continues to function on the world stage. A civilization that fails to do this inevitably disappears as a cultural entity. Note that this disappearance does not necessarily mean the physical destruction of individuals and groups that make up civilization. The system of norms and values ​​disappears, as well as a number of key social institutions that form the basis of society; surviving institutions will completely or partially reorient their activities in accordance with new system norms and values.

The material is taken from the book Culture and Exchange (A. A. Susokolov)

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

§1. Estate culture

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

noble culture. The nobility is a collection of fragments that change their outlines and composition as the historical movement progresses. France of the 14th-15th centuries is most often referred to as a classical estate society. or Russia late XVI - early XVII centuries, when the nobility from land holders turns into hereditary farmers.

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

However, the medal also has a downside. On this - the other - side, the nobles are service people who had the preferential, and even the exclusive right to hold public office. In those countries where the formation of the capitalist way of life was delayed and proceeded with the active participation of the state, the nobility was the first free class of the emerging “civil society”. This, in particular, happened in Russia and this largely explains the positive role of the nobility in the development of Russian culture XVIII - the first third of the 19th century It should also be noted that the nobility was the first estate in Russia, freed by law from corporal punishment.

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

The inequality of rights and obligations, from which the paternalistic way of thinking flowed, meant, among other things, that actions were not always judged by their intrinsic worth. No less important was the class affiliation of the person who committed the offense.

Very peculiar manifestations of feudal paternalism in relation to women. The medieval knight had to take care of orphans and widows. Of course, the forms of "service" depended on the social position of the parties.

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

The nobility was traditionally a service class: it kept, as the Russian historian S.F. wrote. Platonov, at the beginning of his personal service. With the advent of absolute monarchy, it turned into a "state" estate: the binding power of vassal fidelity now focuses on the monarch as the personification of the suzerain principle. On this path, new ideological values ​​were created and included in the noble culture. But, on the other hand, thanks to the same process, many requirements of the noble code of honor lost their functionality, degenerating into prejudice or cultural “petrification”.

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

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

The world of the estate was reflected in the memoir and literary tradition from A. Bolotov and A. Radishchev to A. Chekhov and I. Bunin. Many arts came together to create the manor ensemble: architecture, gardening, painting, sculpture, theater and music. The manor culture to a large extent contributed to the flourishing of the Russian Art XIX V.

Noble culture in many of its features and moments was a pan-European culture. And while the occupation of the vast majority of the population of the European continent was agriculture, the noble "nests" objectively contained the opportunity to be conductors of urban culture in the inert, hardened peasant world.

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

The first and, perhaps, the most important feature of what can be called the Cossack culture proper is the cult of serving the Fatherland, “the cult of military prowess.” This is quite natural, given that the main occupation of the Cossacks was military service. Cossacks, starting from an early age, were trained for military service, taught horse riding and fencing, shooting, orienteering, military regulations and military formation.

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

Finally, the circumstances related to the history of the Cossacks, especially its opening pages, had a very significant impact on the Cossack culture. Many Cossacks descended from fugitive peasants who left captivity in Zaporozhye, the Volga, Don, Yaik in search of a better life. At that time, their main trades, in addition to hunting and fishing, were military expeditions against neighboring peoples and tribes, as well as an attack on merchants, and often sovereign caravans. It is no coincidence that in many documents of the XVI-XVIII centuries. free Cossacks were often called “thieves”, “robbers”. It is also known that it was the Cossacks who formed the core of the rebel peasant troops of Bolotnikov, Razin, Pugachev. Considering the history of the Cossack culture, the desire for independence reached the point of separatism, to the idealization of Cossack autonomy, even independence, including from Moscow.

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

The culture of the peasantry. The peasantry is a social group of direct producers employed in agriculture. This social group arose along with the transition to agriculture at the dawn of human history, went through several stages of its social development(as a class and estate) and all stages of the development of human society. It was the peasantry that made up the bulk of the socio-political concept of “people” in most societies, being the “salt of the earth”, the creator and bearer of a peculiar culture. The material prerequisites for its formation as a class were the establishment of the dominance of the agrarian economy, the allocation of small farms as the main economic unit and the family as the main type of production cooperation. This led to the attachment of the peasantry to nature: proximity to the land, subordination to natural cycles, attachment to a relatively limited space, inclusion in a naturally inseparable team of a consanguineous community, as well as a neighborly and spiritual community. As a social group, the peasantry occupied the lowest level in the social hierarchy, experienced direct and indirect exploitation and even suffered servitude.This, too, could not but leave an imprint on its spiritual appearance and culture.

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

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

A. Schweitzer;

E. Tylor.

81. What is the name of the process of deepening cultural interaction between states, national-cultural groups and historical-cultural areas?

cultural integration;

cultural differentiation;

cultural relativism;

cultural conservatism.

82. What sign of "mass culture" is usually distinguished by researchers?

belonging upper strata society;

elitist character;

belonging to the "middle" class;

belonging to the lower strata of society.

83. What is the name of the culture of people connected by a common origin and territorial space, i.e. the unity of "blood and soil"?

regional;

ethnic;

manor;

sovereign.

84. What is the name of the totality of cultural achievements inherent in a given nation in the person of its individual representatives, local groups, etc., regardless of whether the various elements of this national heritage have a specific national coloring or are nationally neutral?

the culture of the state;

ethnic culture;

the culture of the nation;

the culture of the people.

85. What term is used in cultural studies to denote a sharp rejection of traditional culture by young people?

counter-revolution;

counterculture;

pop culture;

nihilism.

86. Which of the following types of society is criticized by the English historian A. Toynbee: "In the perversity of the Western press, one can also feel the imperious force of modern Western industrialism and democracy, striving to keep the bulk of the people, already culturally deficient, on as much as possible high level spirituality"?

traditional society;

totalitarian society;

post-industrial society;

industrial society.

87. What is the name of the simplest concept of cultural development, which is characterized by purposeful movement cultural forms, understood in the spirit of evolutionism as the improvement human race, society, an individual, as well as the results of his material and spiritual activities?

multilinear progress;

cyclic development;

linear progress;

spiral development.

they all deserve it;

89. What is the name of the science that studies the everyday and cultural characteristics of the peoples of the world, the problems of origin, settlement and cultural and historical relationships between peoples?

ethnography;

archeology;

psychology.

90. What dangers await a society with a low mass culture?

the ideas of democracy and pluralism are developing;

mutual intolerance, chauvinism, simplified dogmas are formed;

the principles of proletarian internationalism are taking shape;

the principles of totalitarianism are formed.

91. What is the name of the society, the concept of which is used to characterize the cultures of non-Western societies? industrial post-industrial

closed traditional. 92. Which of the scientists, developing his thesis about the analogy of cultures and the organism, divided cultures into male and female? F. Grebner L. Frobenius

A. Lang L. White.

93. What is the term that includes the value-normative regulation of human culture?

cultural differentiation cultural relativism normative culture

cultural conservatism. 94. What stratum of society is most often considered by researchers to be the main bearer of mass culture? the elite of the lower strata

"middle class"

youth 95. What is the name of the culture of people connected by a common origin and territorial space, the unity of "blood and soil"? regional estate.

sovereign

ethnic

96. What is the term for one of the spheres of culture. covering the whole range of behavioral norms:

right. morality. moral ideas, religions, etiquette, etc.

subject culture

communication culture

normative culture

97. What is the name of tolerance for other people's opinions and beliefs? reaction; silence;

tolerance

diplomacy.

98. The concept of "noosphere" V.I. Vernadsky is

the lower layer of the atmosphere is the evolutionary state of the biosphere, in which intelligent human activity becomes a decisive factor in its development

space

atmosphere layer above the troposphere

99. What is the name of a culture characterized by the production of cultural values, samples. which, by virtue of their exclusivity, are calculated and available in the main narrow circle of people: the elite of society? aristocratic

elite technological - marginal.

100. Name the author of the concept of a super-industrial civilization, who believed that a person will find himself in difficult conditions of socio-cultural adaptation due to the acceleration of social and scientific and technological progress; his main ideas in his works are "The Third Wave", "The Shock of a Collision with the Future" by A. Toynbee. A. Toffler

E. Thorndike

N. Danilevsky

101. What is the name of the totality of cultural achievements inherent in the whole nation or its individual representatives, local groups? culture of the state culture of the nation

ethnos culture nationality culture. 102. What term is used in cultural studies to denote a sharp rejection of traditional culture by young people? pop culture nihilism

counterculture

tolerance 103. Which of the following types of society is criticized by the historian A. Toynbee from Great Britain: The perversity of the Western press also senses the power of modern Western industrialism and democracy, striving to keep the bulk of the people, already culturally deficient, at the highest possible level of spiritual culture? traditional society totalitarian society

industrial society

post-industrial society 104. What is the name of the simplest concept of cultural development, which is characterized by a purposeful movement of cultural forms, understood in the spirit of evolutionism, as the improvement of the human race, society, the individual, as well as the results of his material and spiritual activity? spiral development cyclic development

cultural relativism

linear progress

105. What term is accepted in international scientific terminology to determine folk art? Philology Philately

folklore

sublimation

106. Pitirim Sorokin singled out the so-called "ideational type of culture" (the dominance of rational thinking). Which of the following regions is it typical for? Far East Western Europe

Near East; Eastern Europe. I 07. Continue Kant's well-known categorical imperative: act towards others as any moral person does

they all deserve it

you would like them to act towards you

tell you your own feelings

108. What is the name of the science that studies the everyday and cultural characteristics of the peoples of the world, the problems of origin,. settlements and cultural-historical relationships, way of life, traditions of peoples? psychology

archeology

ethnography 109. What dangers do society expect from the domination of morally vulgar mass culture?

ideas of democracy and pluralism are developing

moral relations of internationalism are formed

vulgar primitivism of thinking is formed, mutual distrust of anyone, as well as

aggressive envy and intolerance or indifference towards oneself and loved ones

conditions are being formed for the establishment of totalitarianism in society

110. What is the name of the desire to explain spiritual and cultural factors exclusively to one or another state of society:

scientism

Subjectivism

Sociologism

solidarity

111. What is the name of the non-specific sphere of culture, the manifestations of which in everyday reality people most often do not notice; it is realized in the ordinary actions of people, in their specific daily activities, and the leading role in it is played by traditions, norms, customs, mores, stereotypes, attitudes, etc.:

Primitive communal culture

stereotypical culture

everyday culture

folk culture

112. Name an American scientist who put forward a hypothesis that a confrontation of civilizations is coming in the modern world:

A. Kroeber

P. Sorokin

E. Huntington

113. What term do culturologists use to denote the process of an individual's entry into society and culture, his assimilation of the socio-cultural space:

Anthropogenesis

Intensification

Enculturation

adaptation

114. What is the name of the doctrine of values:

Agnosticism

acculturation

axiology

Allegory

115. What is the concept used in culturology to refer to a system of ideas about the world, values, norms and rules of behavior common to people associated with a certain way of life and serving to streamline experience social regulation the whole society or social group:

culture civil

culture social

society culture

Culture of social community

116. What is the term that the ancient Greeks used to designate education, training, education, enlightenment, assuming that they contain the idea of ​​a connection between education and upbringing, mastering skills in the arts, politics, etc.:

Catharsis

Paideia.

117. Name the thinker who believed that the world of human culture is a product of the mental activity of people, and the symbol is the only tool for the cultural development of reality:

A. Bergson

K. Jaspers

E. Cassirer

J.-P. Sartre

118. What is mythology? Find the correct definition:

reflection of reality in primitive consciousness, embodied in oral folk art

a religious and philosophical doctrine that recognizes the existence of an imaginary god as a supernatural being, possessing a mind of will and mysteriously influencing all material and spiritual processes

belief in the common origin of a group of people with a certain type of animal, plant, object or phenomenon

a fantastic reflection in the minds of people of higher powers dominating them, in which earthly forces take the form of extraterrestrial

119. What is cultural studies:

a separate area of ​​scientific knowledge included in philosophy;

a set of disparate knowledge about cultural phenomena and objects;

a separate autonomous branch of scientific knowledge about culture;

sociological discipline on the dynamics of the development of world culture.

120. Which of the following approaches explains culture, based on its social nature and organization:

valuable

sociological

Historical

Philosophical

metaphysical

121. What is the name of the desire to explain spiritual and cultural factors exclusively to one or another state of society:

scientism

Subjectivism

Sociologism

solidarity

122. How is the development of culture? Find the correct answer:

on the basis of the complete negation of the previous culture

it is a contradictory process of struggle between the new and the old, progressive and reactionary

based on the periodic implementation of cultural revolutions

based on the replication of famous cultural values

123. Which of the researchers of culture believed that the criterion for its development is the way to satisfy human needs, all the variety of which he divided into three types: primary, secondary and integrative:

G. Simmel

A. Toynbee

B. Malinovsky

O. Spengler

124. Find from the above judgments the correct definition of the concept of "civilization":

the material culture of society, achieved by it in the process historical development

the culture of society, taken at the stage of the highest development of society

the totality of the material and spiritual achievements of society in the process of its historical development

a set of humanitarian achievements of a society at a certain stage of its development

125. What is the name of the sphere of culture associated with the formation, organization and reproduction of relations between members of society, emerging in the process of joint practical activities and aimed at life support:

material culture

Economic culture

utilitarian culture

economic culture

126. Name one of the aspects of studying the subject of cultural studies:

Problems of communication in scientific teams

Psychological problems of conflicts in labor collectives

Problems of labor productivity in scientific teams

127. Is it possible, from the standpoint of an activity approach to culture, to assert that technical achievements are part of culture:

No, because culture is the result of spiritual achievements

Yes, because it is the result of human activity

no, because technology and culture cannot be identified

Yes, because it improves both the individual and society

128. Sociocultural creativity is the interaction of personality and culture. Based on this, find a judgment that is adequate to the statement:

the emergence of human society, which led to a dialogue between nature and society

the acquisition by a person of a straight gait, the ability to use fire, the acquisition of the ability to speak

creation of new knowledge, values, norms, models that regulate human activity

the interaction of nature and society leads to socio-cultural creativity

129. What is the name of the set of means of human activity created to carry out the processes of production and service the non-productive needs of society:

tools of production

Tools

Technology

130. What is the name of the concept of culture, which states that culture symbolically encodes reality, creating universal patterns of behavior and thinking through which human socialization is carried out:

Symbolist

Psychoanalytic

existentialist

131. What is the name in cultural studies of a sharp turn in history, which marked the transition from ancient cultures to a spiritual historical breakthrough?

paradigm;

"axial time";

cultural revolution;

cultural break.

132. What is the name of the society, the concept of which is used to characterize the culture of Western society?

industrial;

closed;

open;

postindustrial.

133. Name the concept that characterizes the features of the production of cultural property in a modern industrial society, designed for mass consumption:

material culture;

elementary culture;

spiritual culture;

Mass culture.

134. What is the name of the sphere of interaction between nature and society, within which reasonable human activity becomes the determining factor in development?

1. technosphere;

2. sociosphere;

3. biosphere;

4. noosphere.

135. Which of the Russian culturologists believed that culture covers four "general categories": religious activity, cultural "in the narrow sense of the word", i.e. scientific, artistic and technical, political and socio-economic activities?

P. Florensky;

G. Vernadsky;

N. Danilevsky;

L. Obolensky.

136. What makes up the culture of each nation? Find the correct answer:

the cultural influence of the world's great civilizations; studying the experience of developing the culture of modern civilizations;

study of the culture of ancient civilizations; study of medieval culture, study of experience; studying the influence of market relations on culture;

cultural achievements of previous generations; borrowings from the culture of other peoples; own contribution of the living generation;

cultural achievements of this era; cultural achievements of their region; cultural achievements of the district regions.

137. What is the name of the process of deepening the cultural interaction of mutual influence between states, national-cultural groups and historical-cultural regions?

social integration;

cultural integration;

inculturation;

ethnic integration.

138. What stands out fundamental basis medieval European culture?

mythology;

Christianity;

scholasticism;

philosophy.

139. What is the name of synthesis best achievements national reflecting the generic relationships of the human community?

human culture;

civic culture;

World culture;

social culture.

140. Name one of the symbolic and most dynamic forms of spiritual culture, mastering the world through a system of images and based on the world of beauty:

art;

141. What is the name of the ideological attitude towards cultural synthesis, the "universality" of history, the "convergence" of cultures?

materialism;

universalism;

congruence;

globalism.

one of the varieties of anticulture;

the culture of the elite strata of society;

autonomous culture of a certain social group;

the culture of the lower classes of society.

143. What is the name of the region of the world, which in the socio-cultural sense develops independently, regardless of the processes taking place in other regions?

cultural circle;

local civilization;

cultural and historical type;

ecumene.

144. What values ​​does folk culture affirm?

unconventional;

archaic;

traditional;

mundane.

145. What is the name of a set of stable traits that allows one or another group (ethnic, social) to differ from others?

communication;

identity;

congruence;

identity.

146. What is the name of the form of social consciousness, the worldview of the ancient society, which combine both fantastic and realistic perception of the surrounding reality?

scholasticism;

mythology;

philosophy.

147. What is the name of the direction modern culture which took shape in the 70s and 80s. 20th century?

abstractionism;

postmodernism;

modernism;

avant-garde.

148. What is the name of a society whose culture is characterized by an orientation towards reason, liberal values, close attention to the real results of activities regarding the quality of life, the stable improvement of various aspects of culture, the successful solution of environmental problems, the improvement and strengthening of foreign policy relations, etc.?

modernized;

traditional;

industrial;

post-instructive.

149. Which of the scientists, considering the crisis of culture, paid attention to the fact that the reason for the decline is that the balance was disturbed in the development of culture: the material principle in it increasingly gained dominance over its spiritual basis?

A. Schweitzer;

S. Bulgakov;

G. Simmel;

150. Within the framework of what scientific direction are theoretical studies of the social nature of man and his essence carried out:

Applied Anthropology

social anthropology

physical anthropology

philosophical anthropology

151. What is the name of a stable way of behavior, which is an external materialized expression or a fragment of a cultural tradition:

Discipline

152. Name an artificial invention, which, on the basis of the laws of nature, helps to increase the power of human activity:

Mechanism

megatech.

153. What is the name of the process of transferring information - ideas, ideas, opinions, assessments, knowledge, feelings, etc. from individual to individual, from group to group:

cultural orientation

Cultural legitimation

cultural communication

Cultural expansion

154. What is mythology? Find the correct definition:

creation primitive people dedicated to the environment

ritual actions of primitive people during religious holidays

a fantastic reflection of reality, resulting from the animation of nature and the whole world in the primitive consciousness

belief in the existence of spirits

155. Name the concept that describes cultures in time and space:

Cultural Dynamics

cultural orientation

cultural communication

cultural progress

156. What is the name of the approach to the study of culture in terms of the value of its content:

Structural

Axiological

dialogic

Communicative

157. What are the names of the values ​​associated with the ideals of justice, honor, goodness, etc.:

Social

Political

Moral

labor

158. Which of the philosophers, comparing culture and civilization, remarked:

"Culture is an individual and unique phenomenon. Civilization is a common phenomenon and is repeated everywhere ... Culture has a soul. Civilization has only methods and tools":

N. Lossky

N. Berdyaev

Vl. Solovyov

L. Karsavin

159. What is the name of the characteristic of social and professional qualities of a specialist?

1. professional consciousness;

2. professional activity;

3. professional attitude;

4. professional culture

160. What is the process of mastering the main features and content of the culture of their society, the mentality of cultural patterns and stereotypes by a member of a particular society called in cultural studies:

Adaptation

Enculturation

Accommodation

161. Which side of culture is the most stable:

Continuity

cultural tradition

nihilism in relation to the previous culture

Replication of cultural achievements

162. What underlies driving forces cultural development:

intellectual elite

people, workers, creators of material and cultural values

heroic personalities

folk soul, collective representations

163. What elements make up, according to the American sociologist T. Parsons, the triune nature of man:

Biological, social, cultural

Genetic, sociological, economic

Anthropological historical, political

Psychological, sociological, philosophical

164. Which branch of culturological knowledge discovered and investigated the problems of acculturation and mutual influence of different types of cultures:

Sociology of culture

Psychology of culture

Cultural Anthropology

philosophy of culture

165. What approach to the study of culture is contained in the following statement of the English scientist B. Malinovsky: "... in any type of civilization, any custom, material object, idea and beliefs perform some vital function, solve some task, which is a necessary part within the acting whole ":

functionalist

Evolutionary

Sociological

Psychological

166. Name one of the aspects of the study of cultural studies:

monuments of the plant world, untouched by civilization

paleontological remains of the animal world of past eras

monuments of culture subject results material and spiritual activities of people

monuments of past geological epochs

167. What is the name of the form of culture associated with the provision of normative methods for regulating the activities of people in society:

168. Name one of the aspects of studying the subject of cultural studies

prerequisites and factors underlying the economic dynamics of human civilization

prerequisites and factors governing the development of cultural interests and needs of people

prerequisites and factors governing the process of formation and development of technology

laws underlying the control of various cybernetic systems

169. The German philosopher F. Nietzsche came to the conclusion that culture is possible only in combination and balance of two principles. Name them:

Creative and dogmatic

Secular and religious

Dionysian and Apollonian

Male and female

170. What is the name of the diverse range of objects, processes and phenomena of culture, preceding in the spatio-temporal continuum; the self-movement of this world takes place as the unfolding of human activity in history:

Cultural development

Genesis of culture

cultural identity

Progress of culture

171. As O. Spengler called Western European culture, characterized by active existence, continuous formation, aspiration to the future, acute experience of time, historicism?

Dionysian;

Faustian;

Apollonian;

knightly.

172. What is the name of the approach to the study of culture, which is based on the idea of ​​exclusivity, the superiority of the values ​​of European culture over others?

Europeanism;

Westernism;

eurocentrism;

Slavophilism.

173. What is a subculture?

a set of some negatively interpreted norms and values ​​of culture, functioning as a culture of the criminal stratum of society;

a special form of organization of people (most often young people) is an autonomous holistic formation within the dominant culture, which determines the lifestyle and thinking of its bearers, distinguished by its customs, norms and complexes of values;

the system of values ​​of traditional culture transformed by professional thinking, which received a peculiar ideological coloring;

in sociology there are all three definitions.

174. Why did the television series "Slave Izaura", "The Rich Also Cry", "Just Maria" and others gained worldwide popularity?

have high artistic merit;

are the largest achievements of modern cinematography;

made according to the laws of mass culture;

bring elite art closer to the mass audience.

175. Which of the modern thinkers introduced the concept of "dehumanization of art" into scientific circulation?

C. Levi-Strauss;

J. Ortega y Gaset;

P. Teilhard de Chardin.

176. What is the name of hostility, intolerance, hatred and contempt for persons of a different faith, culture, nationality, disabled people, representatives of other regions, as well as for something unfamiliar, alien, unusual?

xenophobia;

misanthropy;

nationalism.

177. Which of the ideological and political doctrines put forward the thesis that Russia is a special country that organically combined elements of East and West, creating a kind of Russian-Eurasian culture?

populism;

anarchism;

Eurasianism;

Marxism.

178. What is the name of the aggregate art treasures, a historically defined system of their reproduction and functioning in society?

secular culture;

elite culture;

art culture;

humanitarian culture.

179. What striving prevailed in the Russian cultural archetype?

live among people;

to be no worse than others;

to be like everyone else;

be a person.

tell you your own feelings;

they all deserve it;

you would like them to act towards you;

any virtuous person does.

181. Which of the following statements adequately reflects the meaning of the term "counterculture"?

protest of the church against the negative aspects of modern culture;

youth protest against traditional culture;

mass youth movement against subculture;

the existence of one culture within another.

182. What is the name of the historically established, established system of normative relations between people, which forms the area of ​​cultural practice?

social culture;

legal culture;

moral culture;

aesthetic culture.

183. What is the name of the ideology of the cultural supremacy of one nation over another?

chauvinism;

cosmopolitanism;

colonialism;

N. Berdyaev;

N Kareev;

L. Gumilyov;

M Bakhtin.

185. Which of the thinkers named below was one of the first to reveal and substantiate the connection of culture with all spheres of social life, its ability to link the history of mankind into a single integral process?

G. Hegel;

G. Herder.

186. Which of the methods of studying culture makes it possible to isolate stable types in its development, to trace their subordination, historical dynamics?

comparative historical;

historical and genetic;

historical and typological;

structural and functional.

187. Which of the Russian writers late nineteenth V. drew attention to the "suspicious gifts of civilization" that can be detrimental to culture? Who wrote: "We began to notice that we were too carried away by the material side of culture, the power of technology, rather suspicious gifts of civilization"?

L. Tolstoy;

D. Merezhkovsky

F. Dostoevsky.

188. Which French sociologist came to the conclusion that electronic means of communication falsify social relations, which become mere simulations of social reality, and since this is so, society becomes unreal?

J. Baudrillard;

J. Derrida;

189. What is the name of the pan-European process of transition from traditional society to the modern, accompanied by the autonomy of the individual, the growth of the scientific understanding of the world, the secularization of all spheres of life and consciousness?

acculturation;

modernization;

integration;

inversion.

190. Which of the thinkers listed below developed the concept of "post-industrial society"?

G. Marcuse;

191. What are the names of qualitative achievements and the breadth of the achieved horizons, introduction into public life ideas and knowledge that are characteristic of each era and include all types, forms and levels of social consciousness:

World culture

spiritual culture

classical culture

material culture

192. What is the name of the spiritual activity of a person that generates something qualitatively new, something that has never existed before, characterized by originality, originality and uniqueness:

Creativity

Ingenuity

Creation

amateur performance

193. What is the name of the main work of J. Huizinga, in which the scientist outlined his own theory of culture:

"Ancient Society"

"Man playing"

"Golden Bough"

"The Decline of Europe"

194. What are archetypes:

Types of relationship between nature and society

Types of archaeological culture

typology of religious images

The prototypes of the collective unconscious

195. Which of the philosophers set the task of revealing the generally significant prerequisites for the activity on which culture is based; in his opinion: culture is the process of understanding and embodying values; in the field of science, his concept of the classification of sciences is known:

A. Baumgarten

S. Pufendorf

E. Cassirer

W. Windelband

196. How are innate mental structures, which are the result of the historical development of mankind, called in the analytical psychology of C. Jung:

Archaisms

Artifacts

archetypes

197. Which of the scientists listed below explained all sociocultural phenomena through their function, i.e. through the role they play in the cultural system and the ways in which they relate to each other:

L. Morgan

B. Malinovsky

A. Radcliffe-Brown

198. O. Spengler in his book "The Decline of Europe" came to the conclusion that civilization is:

Synonymous with culture;

Formation of new elements of culture;

Degradation, decline of culture;

the highest level reached by the development of culture.

199. Name the science of signs and sign systems that studies the various properties of sign systems as ways of communication between people:

Philology

Symbolism

Semiotics

textology

200. Name the main representatives of the psychoanalytic concept of culture:

T. Adorno, G. Marcuse, M. Horkheimer

Z. Freud, K. Jung, E. Fromm

E. Husserl, M. Scheler, N. Hartmann

E. Tylor, L. Levy-Bruhl, A. Radcliffe-Brown

Correct answers (question number and letters -a, b, c, d - according to the number of answers):

1b; 2b; 3c; 4c; 5c; 6c; 7a; 8c; 9g; 10v; 11c; 12g; 13c; 14v; 15c; 16g; 17b; 18g; 19g; 20c; 21b; 22c; 23c; 24a; 25v; 26a; 27b; 28b; 29a; 30a; 31c; 32g; 33c; 34c; 35v; 36; 37a; 38g; 39c; 40b; 41g; 42b; 43c; 44c; 45v; 46c; 47b; 48c; 49g; 50a; 51g; 52b; 53g; 54a; 55b; 56c; 57a; 58b; 59b; 60a; 61a; 62c; 63a; 64g; 65a; 66b; 67c; 68b; 69g; 70v; 71a; 72b; 73c; 74a; 75c; 76c; 77c; 78b; 79c; 80v; 81a; 82c; 83b; 84c; 85b; 86g; 87c; 88b; 89a; 90b; 91c; 92b; 93c; 94c; 95g; 96g; 97c; 98b; 99b; 100b; 101b; 102v; 103c; 104g; 105v; 106b; 107c; 108g; 109c; 110v; 111c; 112v; 113b; 114v; 115b; 116v; 117c; 118g; 119c; 120a; 121v; 122b; 123v; 124v; 125b; 126v; 127b; 128v; 129a; 130v; 131b; 132v; 133g; 134g; 135v; 136v; 137b; 138b; 139c; 140v; 141b; 142v; 143b; 144c; 145b; 146b; 147b; 148a; 149a; 150b; 151b; 152v; 153c; 154v; 155a; 156b; 157c; 158b;

159g; 160b; 161b; 162b; 163a; 164c; 165a; 166c; 167c; 168b; 169c; 170b; 171b; 172c; 173g; 174c; 175v; 176b; 177c; 178c; 179c; 180v; 181b; 182v; 183a; 184c; 185b; 186c; 187c; 188a; 189b; 190b; 191b; 192c; 193b; 194c; 195g; 196g; 197b; 198c; 199c; 200b.

Questions for the test

1. Cultural studies as a scientific discipline.

2. The relationship of cultural studies with related sciences.

3. Subject and object of research in cultural studies.

4. Methods of cultural research.

5 Culture as a multi-level system (structure of culture).

6 The universality of culture and its specific manifestations.

7 Morphology and functions of culture.

8 Culture and nature.

9 The essence of concepts and socio-cultural phenomena is "culture" and "civilization".

10 Features of modern culture.

11 The problem East and West in cultural studies.

12 Place and role of Russia in the dialogue of cultures.

13 Subjects of culture and their specificity.

14 Culture and personality.

15 Elements of culture.

16 Languages ​​of culture.

17 Cultural codes.

18 Myth as a cultural form.

19 Typology of cultures.

20 Types of culture (ethnic and national culture).

21 Cultural archetype, mentality, mentality and national character.

22 Types of culture (dominant culture and subculture).

23 Youth subculture.

24 Types of culture (rural and urban culture).

25 Forms of culture (elite and mass culture).

26 Popular culture.

27 Economic culture.

28 Political culture.

29 Institutional and organizational culture.

30 Material and spiritual culture.

31 Culture and nature.

33 Forms of spiritual culture.

34 Cultural norms.

35 Place and role of morality in culture.

36 Anomie in culture.

37 Forms and mechanisms of familiarization with culture.

38 School as a phenomenon of culture.

39 Cultural dynamics.

40 Time as a shaping factor of culture.

41 Art as a form of culture.

42 Types of art.

43 Social functions of art.

44 Science and art in culture.

45 The emergence of art.

46 The concept of culture I.G. Herder.

47 The concept of cultural-historical types N. Ya. Danilevsky.

48 F. Nietzsche's cultural concept.

49 O. Spengler's philosophy of culture, its influence on cultural studies.

50 Cultural doctrine of Alfred Weber.

51 Culturological doctrine of Max Weber.

52 Cultural-philosophical concept of E. Husserl.

53 Jaspers' concept of culture.

54 Psychological interpretation culture (concept 3. Freud).

55 Culturological ideas of C. Jung.

56 The concept of "circulation of local civilizations" A. Toynbee.

57 Structuralist studies of culture.

58 Post-structuralist studies of culture.

59 Fundamentals of the cultural concept of A. Schweitzer.

60 The concept of cultural supersystems P. A. Sorokina.

61 Marxist concept of culture.

62 Western European concepts of gaming culture.

63 Information models of culture.

64 Philosophy of culture.

65 Sociology of culture.

66 Culturogenesis. Cultural anthropology.

67 Ethnic, national and universal in culture.

68 Modern problems and trends in global culture and in the Russian Federation.

REFERENCES

(according to the course " Culturology " )

Reference and monographs

Baksheev, A.I. The origins and development of Soviet culture (October 1917 - 1929): Monograph / A.I. Baksheev; Krasnoyar. state un-t. - Krasnoyarsk, 2005.

Zamyshlyaev V. I. Socio-philosophical meanings of culture: Sat. scientific articles / V. I. Zamyshlyaev. - Sib. state aerospace un-t. - Krasnoyarsk, 2010. - 128 p.

Zamyshlyaev, V.I. Historical and social subjects of culture: monograph. - Krasnoyarsk, Sib. State. aerospace un-t, 2007.

Erasov, B.S. Social cultural studies. M., 1996.

Culturology. XX century. Encyclopedia / Ed. S.Ya. Leviticus. In 2 volumes. St. Petersburg. 1998.

Culturology. XX century. Dictionary / Ed. S.Ya. Leviticus. SPb. 1997.

Culture: Theories and Problems / Ed. T.F. Kuznetsova. M., 1995. Cultural Anthropology / Ed. Yu.N. Emelyanova, N.G. Skvortsova. St. Petersburg, 1996.

Culturology / Textbook. ed. G.V. Fight. Rostov-on-Don, 2005.

Men, A. History of religion: in 7 volumes / A. Men. - M., 1991.

Rudnev, V.P. Dictionary of culture of the XX century. Key concepts and texts. M.. 1997.

Flier, A.Ya. Culturology for culturologists: textbook. allowance / A.Ya. Flier.-Ekaterinburg: Business book, 2002.

Huebscher, A. Thinkers of Our Time: A Handbook of Western Philosophy in the 20th Century. M., 1994.

Encyclopedic Sociological Dictionary / Ed. G.V. Osipov. M., 1998.

study guides

Belik, A.A. Culturology. Anthropological theories of cultures. M., 1998.

Zharinov, V.M. Culturology.: Textbook. Moscow: CJSC "Kniga service", 2003.

Erasov, B.S. Social cultural studies. M., 1994, 1996.

Ionin, L.G. Sociology of culture. M., 1999.

History of world culture. Heritage of the West: Antiquity. Middle Ages. Renaissance / Course of lectures. M., 1998.

Kagan, M.S. Philosophy of culture. St. Petersburg, 1996.

Kravchenko, A.I. Culturology: textbook. allowance for universities / A.I. Kravchenko. - M.: Academic prospectus, 2002.

Culturology: textbook. for universities / ed. N.G. Baghdasaryan - 5th ed. correct and additional - M.: Higher. school, 2006.

Culturology: textbook. allowance for universities / A.P. Skripnik. - M.: Gardariki, 2006.

Culturology: textbook. manual for universities / Ed.: A.I. Shapovalova, 2007.

Culturology: textbook. / edited by A.L. Zalkin. - M.: UNITA, 2007.

Culturology: textbook. / B.A. Erengross, R.G. Apresyan, E.A. Botvinnik. - M.: Oniks, 2007.

Culturology: textbook. / ed. Drach G.V. Rostov-on-Don, 2005.

Culturology: textbook / ed. Yu.N.Solonina, M.S.Kagan - M.: Higher. education, 2005.

Culture: Theories and Problems / Ed. T.F. Kuznetsova. M., 1995. Cultural Anthropology / Ed. Yu.N. Emelyanova, N.G.

Skvortsova. St. Petersburg, 1996.

Malyuga, Yu.A. Culturology: Textbook. 2nd ed., add. and corrected - M.: INFRA-M, 2001.

Lurie, S.V. Historical ethnology. M., 1997.

Essays on the history of world culture / Ed. T.F. Kuznetsova. M., 1997.

Pelipenko, A.A., Yakovenko, I.G. Culture as a system. M., 1998.

Rozin, V.M. Culturology. M., 2000.

Tkachev, V.M. Fundamentals of valeology: texts of lectures / V.M. Tkacheva, N.V. Kriger. / GUTSMiZ.-Krasnoyarsk, 2004.

Flier, A.Ya. Culturology for culturologists. M., 2002.

There. Asia-Middle East-Africa-America-Australia. SPb.: "North-West", 2006.

Major in Cultural Theory

Belik, A.A. Culturology. Anthropological theories of cultures. M., 1998.

Bochkarev, V.P. On the question of the structure of epistemology// Science, education in the system of culture./ Materials of the All-Russian. scientific-practical. conf. in September 2003 Krasnoyarsk. KSAU. 2003

Weber, M. Protestant Ethics and the Spirit of Capitalism//M. Weber. Selected works. M., 1990.

Gubman, B.L. Western philosophy of culture of the XX century. Tver, 1997.

Gumilyov, L. N. Ethnogenesis and the biosphere of the Earth. M., 1993.

Gurevich, P.S. Culturology. M., 2001.

He is. Philosophy of culture. M., 1994.

He is. Historical Synthesis and the Annales School. M., 1993.

Lotman, Yu.M. Phenomenon of culture // Selected articles. T.I. Tallinn, 1992.

Ricoeur, P. Conflict of Interpretations. Essays on hermeneutics. M., 1995.

Rickert, G. Natural sciences and cultural sciences // Culturology. XX century. Anthology. M., 1995.

Sorokin, P. Man. Civilization. Society. M., 1992. Twilight of the gods. M., 1989.

Tylor, E.B. Primitive culture. M., 1989.

Toynbee, A. Comprehension of history. M., 1992, 1995.

Uspensky, B.A. Selected works. T.I. Semiotics of history. Semiotics of culture. M., 1996.

Flier, A.Ya. Culturology for culturologists: textbook. allowance / A.Ya. Flier.-Ekaterinburg: Business book, 2002.

Huntington, S. Clash of Civilizations? // Polis, 1994. No. 1.

Spengler, O. The Decline of Europe. T. 1-11. M., 1993, 1998.

Ethnological science abroad. Problems, searches, solutions. M., 1991.

Jung, K.G. Archetype and symbol. M., 1991.

He is. On the archetypes of the collective unconscious // Questions of Philosophy. M., 1988. No. 1.

Reader

Anthology of Cultural Studies. T.I. St. Petersburg, 1997.

Anthology of cultural thought / Ed. S.P. Mamontova, A.S. Mamontov. M, 1996.

Culturology. XX century. Anthology. M, 1995

Self-consciousness of European culture of the XX century M, 1991

Theory of culture. Domestic research / A B Kaplan et al. M. 1996.

Tsaplin, M.N. World history of civilizations. Chronological tables. Ancient World-Europe-Russia. SPb.: "North-West", 2006.

There. Asia-Middle East-Africa-America-Australia. St. Petersburg:"North-West", 2006.

Additional

Avtonomova, N.S. Philosophical problems structural analysis in the humanities M, 1977

Berdyaev, N.A. Russian idea / ch. 1 //Problems of Philosophy. M., 1990. No. 1.

He is. Psychology of the Russian people // Berdyaev, N.A. The fate of Russia. M., 1990.

He is. New Middle Ages. M., 1991.

Bibler, V. S. On the verges of the logic of culture Book of selected essays M. 1997

Weber, A. Germany and the crisis of European culture // Culturology of the 20th century, M., 1995.

Brown, Dms. Psychology of Freud and post-Freudians. M.-Kyiv, 1997

Gadamer, G. G. The relevance of the beautiful M, 1991

Gaidenko, P. P. Breakthrough to the transcendent. M, 1997.

Herder, I.G. Ideas for the Philosophy of Human History M., 1977

Danilevsky, N.Ya. Russia and Europe. M., 1991; St. Petersburg, 1995.

Zybailov, LK, Shapinsky, V.A. Postmodernism. M, 1996.

Ilyin, I. Postmodernism. From the origins to the end of the century M., 1998.

He is. Poststructuralism. Deconstructivism. Postmodernism M, 1996

Marx, K. Toward a Critique of Political Economy Preface. (Any edition) Problems of Philosophy of Culture. Experience of historical-materialistic analysis. M., 1984.

Ortega - and - Gasset H. Dehumanization of art. M., 1991.

He is. Aesthetics. Philosophy of culture. M., 1991.

He is. The revolt of the masses // J. Ortega - and - Gasset. Aesthetics. Philosophy. Culture. M., 1991.

Rank, O, Zachs, H. The value of psychoanalysis in the sciences of the spirit // Rank O. The myth of the birth of a hero. M-Kiev, 1997.

Freud, 3. Psychoanalysis. Religion. Culture M., 1992.

Fromm, E. The human soul. M., 1992.

Fukuyama, F. The End of History // Questions of Philosophy, 1990 No. 3.

Spengler, O. The Decline of Europe. Novosibirsk, 1993.

IN THE HISTORY OF FOREIGN CULTURE

Basic

ancient civilizations. M., 1989.

Civilizations. Issue. 1-4 M., 1992, 1995, 1997.

Jaspers, K. The meaning and purpose of history. M., 1991.

PRIMARY CULTURE

Semenov, Yu. I. At the dawn of human history M, 1989.

Tokarev, S. A. Early forms of religion and their development. M, 1964.

Artistic culture of primitive society. Reader // Comp. I.A. Chemist.

Engels, F. The Origin of the Family, Private Property and the State Any edition.

Assman, J. Egypt: Theology and Piety of an Early Civilization M, 1999.

Jacques, K. Egypt of the Great Pharaohs. History and legend. M., 1992.

Mathieu, M. E. Selected Works on Mythology and Ideology ancient egypt. M., 1996.

Bongard-Levsh, G. M. Ancient Indian civilization M, 1980, 1993.

Hindu tree. M, 1999.

Oldenburg, S. F. Culture of India. M, 1991.

History and culture of China. M., 1974.

China tradition and modernity. M., 1976.

Concept of man in traditional Chinese culture. M., 1992.

Sociocultural characteristics of an individual in the system of Chinese civilization. M, 1992.

Ethics and ritual in traditional China. M., 1988.

CULTURE OF MUSLIM COUNTRIES

Bartold, V.V. Islam and Muslim culture. M., 1992.

Eremeev, D. E. Islam, way of life and style of thinking. M, 1990.

Classical Islam traditions of science and philosophy. M., 1988.

Metz, A. Muslim Renaissance. M., 1996.

CULTURE OF JAPAN

Grigorieva, T.P. Born by the beauty of Japan. M., 1993.

Pronnikov, V.A., Lobanov, I.D., The Japanese. Ethnopsychological essays. M., 1996.

Man and the world Japanese culture. M, 1985.

ANTIQUITY AS A TYPE OF CULTURE

Andreev, Yu. V. The price of freedom and harmony. A few touches to the portrait of Greek civilization. St. Petersburg, 1998.

Zelinsky, F. F. History of ancient culture. St. Petersburg, 1995.

Knabe, G.S. Materials for lectures on the general theory of culture and the culture of ancient Rome. M, 1993.

Culture of Ancient Rome. In 2 vols. M., 1985.

Kumanetsky, K. Cultural History of Ancient Greece and Rome. M., 1990.

Losev, A.F. Twelve theses about ancient culture // Losev A.F. History of ancient aesthetics. T. 8. Book 1. M., 1992. S. 314-323.

He is. Essays on ancient symbolism and mythology. M., 1993.

Shtaerman, E. M. The problem of Roman civilization // Civilizations. Issue. 1.M., 1992.

MEDIEVAL EUROPE

Bitsilli, P. M. Elements of medieval culture. St. Petersburg, 1995.

Gurevich, A. Ya. Categories of medieval culture. M., 1972.

Duby, J. Europe in the Middle Ages. Smolensk, 1994.

Karsavin, L.P. Culture of the Middle Ages. Kyiv, 1995.

Le Goff, J. Civilization of the Medieval West. M., 1992.

BYZANTIUM

Averintsev, S. S. Poetics of Early Byzantine Literature. M., 1977, 1997.

Bychkov, V.V. Small history of Byzantine aesthetics. Kyiv, 1991.

Each, A.P. Byzantine culture (X-XII centuries). M., 1968, 1997.

Byzantine culture. In 3 vols. M., 1984-1991.

"BIRTH OF THE WEST"

Berdyaev, N. A. The meaning of history. M., 1990.

Braudel, F. Material civilization, economy and capitalism. In 3 vols. M., 1986-1992.

Kosyreva, L. M. Socio-cultural genesis of the science of modern times. M., 1989.

Solovyov, E.Yu. The past interprets us. Essays on the history of philosophy and culture. M, 1991.

Foucault, M. Words and things. Archeology of the Humanities. St. Petersburg, 1994.

REVIVAL

Botkin, L.M. Italian Renaissance. Problems and people. M., 1995.

Bakhtin, M.M. Creativity of Francois Rabelais and folk culture of the Middle Ages and Renaissance. M., 1990.

Bitsilli, P.M. The place of the Renaissance in the history of culture. St. Petersburg, 1996.

Losev, A.F. Aesthetics of the Renaissance. M., 1978.

REFORMATION

Weber, M. Protestant Ethics and the Spirit of Capitalism // Weber M. Selected Works. M., 1990.

Culture of the Renaissance and Reformation. L., 1981.

Revunenkova, N.V. Renaissance freethinking and the Reformation. M., 1988.

RATIONALISM-ENLIGHTENMENT-ROMANTISM

Berkovsky, N.Ya. Romanticism in Germany. M., 1974. Age of Enlightenment. M., Paris, 1970.

Foucault, M. The history of madness in the classical era. St. Petersburg, 1997.

Horkheimer, T., Adorno, T.W. Dialectic of the Enlightenment. Philosophical fragments M.-SPb, 1997.

MODERN: FROM FLOWERING TO CRISIS

Giddens, E. Postmodern // Philosophy of History. Anthology / Ed. Yu.A. Kimeleva. M., 1995.

Manheim, K. Diagnosis of our time. M., 1994.

Ortega y Gasset, X. Revolt of the Masses // Selected Works. M., 1997.

Postmodernism and culture. M., 1991.

Socio-political context of the philosophy of postmodernism. M., 1994.

Fromm, E. Escape from freedom. M., 1990.

Additional

God-Man-Society in traditional cultures of the East. M., 1993.

Vasiliev, L. S. Civilizations of the East: specifics, trends, prospects // Civilizations. Issue 3. M., 1995.

Gasparov, M.L. Entertaining Greece. Stories about ancient Greek culture. M., 1995.

Gvardshi, R. The End of the New Age // Questions of Philosophy, 1990, No. 4.

Erasov, B.S. Culture, religion and civilization in the East. Essays on the general theory. M., 1990.

History and culture of the peoples of Asia, Africa and Latin America (from ancient times to the present day) // Questions of history. 1995-1996

Kozlovsky, V.V., Utkin, A.I., Fedotova, V.G. Modernization: from equality to freedom. St. Petersburg, 1995.

Landa, R.G. East: civilization, formation, society // Questions of History, 1995, No. 4.

Landa, R.G. Islamic fundamentalism // Questions of History, 1993, No. 1.

Litavrin, G.G. How did the Byzantines live? St. Petersburg, 1997.

Molodyakova E.V., Markaryan S.B. Japanese society: a book of changes (a century and a half of evolution). M., 1996.

Ossovskaya, M. Knight and bourgeois. M., 1987.

Pomerants, G. About the reasons for the decline of Buddhism in medieval India // Pomerants G. Exit from trance. M., 1995.

Enlightenment movement in England. M., 1991.

Sogrin, V.V., Patrushev, A.I., Tokareva, E.S., Fadeeva G.M. Liberalism of the West in the 17th-20th centuries. M., 1995.

Medieval Europe through the eyes of contemporaries and historians. In 5 parts. M., 1994.

Udaltsova, Z.V. Byzantine culture. M., 1988.

French Enlightenment and Revolution. M., 1989.

Habermas, J. Modern is an unfinished project // Questions of Philosophy, 1992, No. 4.

Shkuratov, V.A. Historical psychology. M., 1997.

ON THE HISTORY OF RUSSIAN CULTURE

Basic

study guides

Ilyina, T.V. Art history. Domestic art. M., 1994.

Klibanov, A.I. spiritual culture medieval Rus'. M., 1996.

Kondakov, I.V. Introduction to the history of Russian culture. M., 1997.

Maloletko, A.M. Ancient peoples of Siberia: ethnic composition according to toponymy. T.IV. Arias. Tomsk. 2005.

Utkin, A.I. Russia and the West: History of Civilizations. M., 2000.

Chudinov V.A. Riddles of Slavic writing. Moscow: Veche, 2002.

He is. Secret runes of Ancient Rus'. M.: Veche. 2005.

Readers and sources on the history of national culture

Asov, A.I. Slavic runes and"Boyanov Hymn". M.: Veche, 2000.

Milestones. From the depth. M., 1991.

Intelligentsia. Power. People. Anthology. M., 1993.

Russia through the eyes of a Russian. Chaadaev. Leontiev. Solovyov. St. Petersburg, 1991.

Russia between Europe and Asia: the Eurasian temptation. Anthology. M., 1993.

Russia between West and East: traditional and modern concepts. Reader. M., 1994; 2006.

Russian idea. In the circle of writers and thinkers of the Russian diaspora. M., 1994. T. 1--P.

Change of milestones // In search of a path. Russian intelligentsia and the fate of Russia. M., 1992.

Akhieer, A.S. Russia: criticism of historical experience. T. I-III. M., 1991.

Berdyaev, N.A. The origins and meaning of Russian communism. M., 1990.

Bychkov, V.V. Russian medieval aesthetics of the XI-XVII centuries. M., 1992.

From the history of Russian culture. M., 1996. T. III-V.

Likhachev, D.S. Russian art from antiquity to the avant-garde. M., 1992.

Lossky, V.N. Essay on the mystical theology of the Eastern Church. dogmatic theology. M., 1991.

Lotman, Yu.M. Conversations about Russian culture. Life and traditions of the Russian nobility of the 18th-early 19th centuries. St. Petersburg, 1994.

Milyukov, P.N. Essays on the history of Russian culture. M., 1993-1995. T. 1-3.

Modernization in Russia and the conflict of values. M., 1994.

Russian Orthodoxy: milestones of history. M., 1989.

Fedotov, G. The fate and sins of Russia. St. Petersburg, 1991-1992. T. 1-2.

Tsaplin, M.N. World history of civilizations. Chronological tables. Ancient World-Europe-Russia. SPb.: "North-West", 2006.

Economtsev, John hegumen. Orthodoxy. Byzantium. Russia. M., 1992.

Additional

Ionin, L.G. Freedom in the USSR. St. Petersburg, 1997.

Miloye, L.V. Natural and climatic factor and features of the Russian historical process // Questions of history. 1992. No. 4-5.

Pestrukhin, V.Ya., Raevsky, D.S. Essays on the history of the peoples of Russia in antiquity and the early Middle Ages. M., 1998.

Florovsky, G.V. Ways of Russian theology. Kyiv, 1991 (and other editions).

Artistic and aesthetic culture of Ancient Rus' in the XI-XVII centuries / Ed. V.V. Bychkov. M., 1996.

GLOSSARY OF CULTURAL TERMS

Similar Documents

Formation of the Russian type of culture. Russians national roots. National originality of Russian culture. The concept of mentality and national character. Features of the Russian national character. Formation and development of national identity.

abstract, added 08/23/2013


The place of Russia in world history, the specifics of its own culture and history. The concept of "east-west" and the definition of the attitude of philosophers-historians to it. Consideration by scientists of the East-West-Russia problem in the dialogue of world cultures at the present stage.

test, added 05/05/2010


Object, subject, methods and structure of cultural studies. The meaning and functions of culture, the etymology of the word. Communication of culture, society and civilization. Structural elements of culture, its main symbols and language, values ​​and norms. Typology of Sorokin and Jaspers culture.

cheat sheet, added 01/06/2012


The concept of "culture" from the point of view of postclassical Western philosophy of the late XIX-early XX centuries. Understanding culture in the philosophy of O. Spengler and F. Nietzsche. Sociological school of P. Sorokin. Psychoanalytic approach to understanding the culture of Z. Freud and C. Jung.

test, added 02/06/2010


Analysis of the theory of local cultures developed in the works of N.Ya. Danilevsky and O. Spengler, who laid the foundations of the civilizational approach and played a role in the development of cultural studies. Merits of the theory of local cultures in overcoming traditional Eurocentrism.

abstract, added 12/28/2016


Approaches to the interpretation of the concept of "culture" in modern Western and domestic cultural studies. Values, customs, norms, rituals as components of its structure. Typology of culture, its functions in the life of society and man. The concept of civilization in cultural studies.

abstract, added 06/11/2010


Principles of division of cultures into "Eastern" and "Western". Renaissance in Europe and the East. Medieval China. Differences in heraldry. The development of printing. Numismatics. The development of the culture of Byzantium.

abstract, added 03/10/2003


Evaluation of scientists and philosophers of the culture of the West and East. Contradictions of Eastern and Western civilizations. Traditions East and West. Features of Western and Eastern cultures. Russia in the dialogue of cultures. The problem of dividing cultures into "Eastern" and "Western".

thesis, added 03/07/2009


Structure and functions of cultural knowledge. The subject of the theory and history of culture as the core of cultural studies. The main functions of the science of culture, its theoretical and applied directions. Cultural studies and mentology. Cultural values, norms and samples.

abstract, added 04/30/2011


Definition Russian mentality as a sociological category. The main character traits of the Russian people. Conditions for the formation and development of the mentality of Russian culture. Historical, natural and geographical features of the formation of the mentality in Russia.