Local Policies The Local Policies section contains three policies: Audit Policy, User Rights Assignment, and Security Settings.? Audit policy - allows you to define events, the facts of which will be recorded in the log Security

Local Variables

Value types, reference types, and the assignment operator

Value Types, Reference Types, and the Assignment Operator Now examine the following Main () method and see the output shown in Figure. 3.12.static void Main (string args) (Console.WriteLine ("*** Value Types / Reference Types ***"); Console.WriteLine (- ›Create p1"); MyPoint

Value Types Containing Reference Types

Value Types Containing Reference Types Now that you can sense the difference between value types and reference types, let's look at a more complex example. Suppose you have the following reference type (class),

Value and Reference Types: Concluding Remarks

Value and Reference Types: Final Remarks To complete the discussion on this topic, study the information in Table 1. 3.8, which summarizes the main differences between value types and reference types.

Local contexts

Local Contexts Tip 35 provides a case-insensitive implementation of string comparison using the mismatch and lexicographical_compare algorithms, but it also specifies that a complete solution should take into account the local context. The book is about STL, not questions

Dominant culture, subculture and counterculture

Depending on the number of carriers of culture and its place and role in society, culture is divided into:

• dominant
• subculture and
• counterculture.

Dominant culture is the dominant culture in a particular society. It is a set of values, norms, beliefs, traditions and customs, which are guided by the majority of members of society.

Subculture- a part of the general culture inherent in a large or small social group (demographic, professional, etc. groups). These are youth, rural, professional and other cultures.

Counterculture- a subculture opposed to the dominant culture, which is in confrontation and conflict with the dominant values ​​and norms (subculture of the underworld, "hippies", skinheads).

6. Specific and "middle" cultures

The concept of specific cultures is relative. In a broad sense specific any culture that has its own identity is called. And such are practically all the cultures of the peoples inhabiting the earth in the past and present. In a narrow sense specific they call an original culture that has its own face, vivid originality, uniqueness, originality. These include many national cultures, and in the past - the cultures of developed nationalities (Egyptian, Sumerian, Judaic, Greek, etc.).

Concept "Middle" ("middle") culture is used to designate those cultures that have developed as a result of the synthesis of two or more cultures under the influence of the processes of acculturation, diffusion and assimilation. These are the cultures of the former colonial countries (Latin America and Africa), the culture of which was formed in the process of synthesis of elements of their own culture (norms, values, beliefs, customs, traditions, etc.) and the culture of the metropolitan country. Concept Middle culture is also used to characterize the spiritual and semantic core of culture,

Concept local culture used in two meanings:

1) broad - to designate unique socio-cultural formations, limited by certain space-time frames and characterized by the uniqueness of culture, the originality of the traditions, customs, values, norms, etc. formed in them. (ancient Egyptian, Sumerian, Byzantine and other cultures);

2) narrow - in the concept of O. Spengler, A. Toynbee and others: to designate closed, isolated original cultures that exist for a certain time and inevitably perish, having gone through a full cycle of development from birth to death. All local cultures, in their opinion, exist in isolation, they are not connected, do not interact with each other and do not influence each other. After the death of one or another of the cultures, a new one is formed from scratch, starts from scratch. In Spengler's concept, there are 9 such local cultures:

o ancient Egyptian,

o Babylonian,

o Chinese,

o Indian,

o antique,

o Arabic-Muslim,

o western,

o Russian-Siberian.

Lecture 5.6. Topic 5: Eastern and Western types of cultures

1. The East-West problem.
2. Oriental cultures, their originality and varieties.
3. Features of Western culture.
4. Trends in Eurocentrism and Eastcentrism.
5. East and West - a dialogue of cultures.
6. The originality of Russian culture, the place and role of Russia in world culture.

Literature

8. Bagdasaryan N.G. Culturology: a textbook for universities. M., 2008.

9. Introduction to cultural studies: Uch.pos. in 3 hours / Ed. V.A. Saprykin. Part 1.M., 1995.

10. Culturology: textbook / Ed. Yu.N. Solonin, M.S. Kagan. M., 2008.

11. Culturology: Textbook for students of technical universities / Ed. N.G.Bagdasaryan. M., 1999.

12. Pushkova Yu.B., Shelnova N.I., Miroshnikova D.G. and other Culturology: Textbook. pos. M., 2005.

1. The problem "East - West".

The modern world is diverse and diverse. The countries of the world follow different paths of civilizational development, have different orientations, different socio-political and economic structures, and have different cultures. Since ancient times, two fundamentally different types of cultures and civilizations have developed: eastern and western. This division of cultures into two fundamentally different types continues to this day. For the eastern types of society, the name stuck traditional, behind the western ones - technogenic.

The basis for dividing civilizations into eastern and western is not only their territorial location (the East includes the countries of Central, Southeast Asia, the Middle East, North Africa, the West - Europe and America), but also the originality of the culture that has developed in them. The dominant cultural universals in them: understanding of the world, man, power, truth, goals and purposes of human life, etc., are fundamentally different. In other words, the originality of the eastern and western types of civilizations is largely determined by their value orientation, basic ideological attitudes, socio-political and economic structures, characteristics of the ways and methods of understanding the world, obtaining truth.

Traditional call civilizations that are characterized by the long-term dominance of traditions, which contributes to the stability of society, the preservation of the existing order in society; strict adherence to rules and regulations. These are the countries of the East, first of all, China, Japan, India, Muslim countries. Technogenic civilization is focused primarily on the values ​​of technical and technological development. Its most important characteristic is the priority development of technology and technology, which led to the formation of the technosphere and technocratism. This includes the countries of the West. Technosphere - a special artificial material world, created by people in the process of development of the productive forces of society, tools of labor and placed between man and nature and serving as an intermediary of his influence on the subject of activity. In a technogenic civilization, the technosphere becomes the basis for further development. And it is no longer the natural, but the artificial environment that largely determines the future of society. Technocratism (in the lane from Greek: "the power of technology") as a characteristic feature of Western civilization is a style of thinking and action, in which technical activity is transformed from a means of life into a goal of life. This is a style of thinking and activity that limits the content of technology and technology only to the technical and technological meaning and efficiency and does not take into account in them the “human dimension” itself, ie. humanistic, sociocultural meaning.

1. General typology of cultures: world, ethnic (national) and regional cultures.

2. Historical typology of cultures: formational and civilizational approaches.

3. The concept of subculture. Mass, elite, totalitarian, marginal types of cultures. Local cultures.

4. The cultural world of everyday life.

LITERATURE

Alekseev V.P. Ethnogenesis. M., 1986.

Arutyunov S.A. Peoples and Cultures: Development and Interaction. M., 1989.

Bystrova A.N., Kiselev V.A. World of culture and culture of peace. - Novosibirsk, 1996.

Bourdieu P. Practical meaning. SPb., 2001.

Gachev G. National images of the world. M., 1998.

Gudkov L. Culture of everyday life in the latest sociological research. M., 1993.

Davydov Yu.N., Rodnyanskaya I.B. Sociology of counterculture. Critical analysis. M., 1980.

Dakhin A.V. The phenomenology of universality in culture. Nizhny Novgorod, 1995.

West and East: Tradition and Modernity. M., 1993.

Karmin A.S. Fundamentals of cultural studies. The morphology of culture. SPb., 1997.

B.V. Markov Temple and market. Man in the space of culture. SPb., 1999.

Methodology of regional historical research. Russian and foreign experience. SPb., 2000.

L.I. Nasonova Everyday consciousness as a sociocultural phenomenon. M., 1997.

Semenov V.E. Popular culture in the modern world. SPb., 1991.

Silichev A.D. Culturology. M., 1998.

Romanov V.N. Historical development of culture: problems of typology. M., 1991.

Unique territories in the cultural and natural heritage of the regions. M., 1994.

Cultural values ​​and the modern era. M., 1990.

Shchavelev S.P. Practical knowledge. Philosophical and methodological essays. Voronezh, 1994 (Sections "Ordinary knowledge and the world of everyday life"; "Folk wisdom and specialized work").

Elite and mass in Russian artistic culture. M., 1996.

TOPICS OF ABSTRACTS AND PAPERS

Culture and ethnogenesis: different theories of ethnicity.

Ethnic (national) in culture.

The cultural context of interethnic conflicts.

Ethnocultural stereotypes.

Stages of cultural evolution of mankind.

Cultural content of the concept of "ethnocentrism".

Psychological originality of the Slavic ethnos and their reflection in folklore.

The phenomenon of the holiday and its role in culture.

The theory of elites and its significance for cultural studies.

Aristocratic culture of Russia.

Peasant culture of Russia.

Marginality in society and culture: a sociological analysis.

National culture and traditions of healthcare.

Medical occultism and its role in modern Russian culture.

Typology of culture represents its consideration in accordance with its internal dynamics and historical development and classification on any grounds and common features. It should be remembered that the unification of cultures into groups and the allocation of certain cultural types is rather arbitrary, since real cultural formations are much more complex in their content, however, science needs such classifications for its analytical research, and pedagogy - for teaching their conclusions.

The procedure for typologizing cultures depends on the chosen criterion, therefore cultural studies can offer various options for classifications. First of all, the typology of cultures can be built in different geographic spaces: world, ethnic, national and regional. There is no common opinion among scientists regarding the existence of a single world culture. Already since the 19th century, some philosophers have expressed doubts about the existence of this concept, stable in the past, which the modern researcher of culture G. Young called "the illusion of Western consciousness." One can speak about world culture, most likely, in a sense close to the concept of "noosphere" in V.I. Vernadsky. Namely, as a set of those most important features that distinguish the historical development of the culture of Homo sapiens from the spontaneous evolution of nature according to the laws of Darwinism.

One of the criteria for the classification of cultures is their belonging to a particular ethnic group (from the Greek ethnos - people). Ethnic culture- this is the usual way of life, the social and spiritual state of any people. Ethnicity arises on the basis of the identification of an individual with a certain cultural tradition; characterized by a common origin, places of compact residence, historical destinies of a particular people. Scientists-ethnologists are still arguing whether the phenomenon of ethnicity really exists, or whether it consists of purely subjective ideas of people about their belonging to a particular nation. On the one hand, most of the peoples of the earth do not have an unambiguous anthropological type (for example, the Russians differ, sometimes contrastingly, in the color of their hair, eyes, and other physical characteristics). Contrary to the prejudices of racists and nationalists, nationality is not determined by a blood test or any other biological test. What nationality a person is, usually he decides for himself, voicing his ethnic identity (at the passport office or under less formal circumstances). However, it would be wrong to reduce ethnicity to the inventions of intellectuals or politicians. Any person, regardless of his real origin, of the nationality of his parents (not always the same), inevitably assimilates the traditions of the culture of a particular nationality, depending on the cultural environment in which he grows up.

Interethnic relations at all times implied not only cooperation and good neighborliness, but also hostility, and often direct hostility towards representatives of other cultures. This kind of alienation hinders interethnic interactions and can lead to social conflicts. The "image of the enemy", which is cultivated for their own selfish purposes by certain politicians, representatives of certain elites of society, usually accompanies the establishment of dictatorial regimes, wars of conquest, and apartheid regimes. The imaginary and real "enemies of the people" most often have ethnic connotations (for the fascists - Jews, Slavs and other "non-Aryans", for white racists - blacks, etc.).

Ethnic culture manifests itself most of all in such spheres as natural (national) language; as well as in a certain way of life, everyday behavior; its traditions, customs, beliefs, typical psychological traits of its carriers. It is focused on the preservation of ethnic "roots" in clothing, food and many other manifestations of life. That is why this culture is usually archaic and conservative - even living outside their territory, ethnic groups strive to preserve their inherent ethnocultural characteristics (it is known that many immigrants from Russia who migrated to the United States and Israel largely reproduce their usual way of life there, following the prevailing ethnocultural stereotypes).

The highest form of ethnicity in the modern world is the nation. This is the largest and most complex form of cultural and historical community of people. Therefore, in the modern history of mankind, on the basis of an ethnic community, national cultures. They include a set of values, norms, customs, beliefs of people belonging to the same nation (that is, having a territorial, economic, mental and linguistic community). The national type of culture can integrate a number of ethnic ones, which, however, strive to preserve their ethnocultural identity. So, in Russia or the United States, supranational communities have also developed (Russians, Americans), and centers of cultural identity of many indigenous peoples or peoples who migrated here have been preserved (in the United States, these are the cultures of the Anglo-Saxons, African Americans, Italians, "Latinos", Jews, etc. .; in Russia - the Great Russians, Ukrainians, Belarusians; the peoples of the Caucasus, the Russian North, Siberia, and many others.). Compared to ethnic culture, national culture is more dynamic, more subject to transformation, open to cultural contacts.

Another of the classifications of cultures common in science is regional, according to which the following cultural regions are distinguished: European-North African (cultures of Ancient Egypt, antiquity, Romanesque, Germanic and Slavic cultural worlds), Far Eastern, Indian, Arab-Muslim, tropical-African, Latin American, oceanic.

The generally accepted basis for the unification of cultures into groups is the concept cultural era... Such a classification can be carried out depending on the material and manufacturing technique of tools (Paleolithic, Mesolithic, Neolithic, Bronze Age, Early Iron Age) or it can be determined by a certain way of life (gathering culture, hunting and fishing culture; agricultural culture; urban; scientific technical, informational and others).

In cultural studies, it is also accepted historical typology of cultures - that is, their classification by historical type with subsequent generalizations, identification of typical groups and trends in their development. This approach allows us to identify the most important patterns of development of the cultural and historical process, to determine the place of each specific culture in the socio-cultural evolution of mankind. Science has developed two fundamental principles for constructing a historical typology of cultures. One of them - formational- is based on the concept of world-historical progress, formulated in the ideology of the Enlightenment and especially Marxist theory. From the point of view of socio-historical formations, the evolution of mankind is viewed as a unidirectional development from simple to complex. In this case, the history of culture is an integral part of the history of society and is subject to general historical laws. As a result, each stage of development of society (socio-economic formation) has its own type of culture. K. Marx and his followers highlight the cultures of such societies as primitive, slave, feudal, capitalist, communist.

However, the real history of mankind has shown the limitations of the formational approach, and today it claims a dominant role in the typologization of cultures. civilizational principle... In accordance with it, individual civilizations differ according to the following criteria: historical time (ancient, medieval civilizations), geographic space (Asian, European civilizations), leading production technology (traditional, industrial, post-industrial societies), political relations (slaveholding, feudal civilizations), specificity of spiritual life (Christianity, Buddhism, Islam). The civilizational approach, which was formed in the cultural philosophy of the 19th century, is distinguished by greater depth and scientific reliability, based on the recognition of the fundamental equality, uniqueness and uniqueness of all, without exception, original cultures, the irreducibility of their development to a universal scheme. This idea became widespread in the philosophy of culture of the late 19th - early 20th centuries.

At the same time, some philosophers attempted to synthesize theories of "local civilizations" and cultural progress, the unity of world culture and the diversity of national cultural types (V.S.Soloviev, K. Jaspers, A. Weber).

Society in its structure is heterogeneous, it is formed by various social groups and strata, within which special cultural formations arise - the so-called subcultures(from Latin sub - under, to be the basis). These are specific types of culture in which traditions, values, customs, and rules of behavior are recorded that are accepted in any local social group and differ from those prevalent in the normative culture (for example, urban, rural, youth, professional, criminal and other subcultures). They enable their members to assert themselves and unite on the basis of views, customs, behaviors, jargon, clothing shared in this community, and thereby separate themselves from representatives of other social groups and society as a whole. Subcultural associations are characterized by closeness and relative isolation from the dominant culture, at the same time their position in society can change - there are cases of transformation of subcultures into an official culture or their dissolution in other subcultural formations. With the development of civilization, the social structure of society becomes more complex, which ensures the emergence and maintenance of the diversity of subcultures.

An independent typological option is Mass culture- its emergence and demarcation from the elite form of culture is associated with the development of industrial production and advanced technologies, and its spread is due to the means of mass communications. This culture is addressed to a huge audience, the cultural values ​​it produces are designed for mass consumption, their main characteristics are popularity, accessibility, tradition and conservatism. In art, these are the genres of Western, detective, melodrama, love story, numerous serials, endlessly varying the same plot schemes, compositional formulas, images, types, while the main requirements are simplicity in perception, entertainment, entertainment. Popular culture develops stereotypes in thinking, focuses on an undemanding taste, national, age, educational differences practically do not matter for familiarizing with it, it does not have the potential to creatively develop a person's spiritual needs. At the same time, as scientific studies show, the mass and commercial success of samples of this type of culture is due to certain social, psychological and aesthetic needs of people, therefore, until recently, the negativism that took place in relation to this cultural type was recognized as one-sided. After all, if in relation to elite culture, mass culture is a clear regression, then in relation to many subcultures it is much more meaningful. In the recent past, the majority of the population of Russia and many other countries of the world did not have the opportunity to listen to the radio, watch TV, read magazines and newspapers, use computers and other achievements of mass culture. In general, mass culture performs important social functions, contributing to the establishment of communication and the processes of socialization of the individual, his socio-cultural adaptation to a rapidly changing life, and develops mechanisms of psychological defense.

Elite culture(from the French elite - the best, the chosen one) belongs to a special social stratum with a developed moral and aesthetic consciousness - the so-called elite, which usually carries out the progressive development of society. The status of elitism is possessed by the classically recognized examples of art, literature, science, philosophy - that is, all those phenomena of spiritual and material life that are usually united by the concept of "high culture". Achievements and works of elite culture are usually too expensive, they are too complex both in content and in form to be assimilated by wide sections of the population. The fruits of an elite culture are available, as a rule, to those social groups whose representatives receive higher education and other special training (knowledge of foreign languages, music, and other arts). Depending on the cultural progress and economic wealth of the society, access to elite culture can expand at the expense of certain parts of the so-called “middle class.

A variant of elite culture is esoteric culture, intended for a narrow circle of "chosen ones" who have a "special" mystical knowledge, allowing to reveal the secret meaning of cultural phenomena that are inaccessible to rational knowledge and to experience superhuman states of consciousness. An example of which is theosophy - attempts to master the supernatural abilities of the human psyche, the establishment of its mysterious connection with the "energy of the cosmos." occultism( from lat . occultus - hidden, hidden). It includes a variety of mystical teachings, suggesting the real existence of supernatural, supernatural forces and ways of interacting with them specially prepared, gifted with specific abilities of people (magicians, priests, prophets, fortune tellers, psychics, etc.). “Initiates” can resort to their services - for the sake of healing, knowing the meaning of life, predicting the future or achieving other higher goals.

The practice of occultism has been widespread in medicine from ancient times to the present day. It is worth mentioning again all sorts of folk and self-proclaimed healers, sorcerers - representatives of "white" and "black" magic, etc. leaders of the medical services market. Non-traditional, paranormal methods of diagnosis and healing are becoming more widespread and are very popular in Russia along with astrology, magic, palmistry and other parascientific phenomena. As the history of culture testifies, such an explosion of interest in everything otherworldly, mysterious always accompanies crisis situations experienced by society in critical, crisis epochs. Scientific and technological progress in no way diminishes the popularity of occultism and mysticism, because they serve different aspirations of people. Science and technology, in general, rational knowledge help with really surmountable problems. As a rule, people resort to the supernatural and those who claim to control it in hopeless situations (an incurable disease by modern medicine, an unpredictable twist of personal fate). Although mysticism is not able to influence real life, it in most cases heals a disordered soul quite effectively (prayer, trance, spells,. Amulets, etc. accessories of old or newfangled magic). Tolerant and even amusing in the field of leisure, entertainment, examples of esoteric culture become dangerous when used in the field of human health.

The phenomena of mass and elite cultures attract the attention of many researchers. Already in antiquity, the idea of ​​elitism arises. So, in the model of the ideal state, developed by Plato, power belongs to the intellectual elite - the philosopher-rulers. This idea gets its conceptual form in the works of F. Nietzsche, A. Schopenhauer, H. Ortega y Gasset, A. Bergson, G. Marcuse and other philosophers of the New and Modern times, who divide people into "mass" and "selected minority" , an elite with a capacity for self-improvement and a special susceptibility to intellectual and artistic values. The twentieth century demonstrates different assessments of the idea of ​​elitism: The representatives of the theory of “art for art” actively declared a break with mass culture; emphasized its elitism modernism. On the contrary, the accentuation of democracy is characteristic of postmodernism, which erases the boundaries between the elite and the mass in culture.

At the same time, many scholars talk about a real confrontation between elite and mass cultures within Western civilization. Thus, the Spanish philosopher H. Ortega y Gasset in his famous work "The Rise of the Masses", analyzing the phenomenon of mass consciousness, writes that "a man-mass" is not belonging to any particular social group, but a way of human existence. The “average person” is not able to think independently, acts against his will, allowing himself to be manipulated, while he is confident in his superiority and does not need spiritual development. The mass consciousness recognizes violence and desires a strong power, therefore "man-mass" is the basis and essence of totalitarianism.

As the historical practice of the twentieth century shows, regimes of this kind actively used mass culture, introducing their ideological programs into the public consciousness with its help. The result is totalitarian type of culture(from Lat. totalis - full, whole). As a rule, harsh anti-democratic rule is accompanied by standardization of the way of life and thinking, hostility to any dissent, and the state exercises total control over all manifestations of social and spiritual life. The ideological approach prevails, the dominant criterion in the sphere of morality, science, philosophy, art is compliance with the canons of officialdom. The theory and practice of the Soviet Proletkult is usually cited as a model as an attempt to create a fundamentally new type of culture (proletarian) based on the class approach and total denial of the previous cultural heritage (noble-bourgeois).

The opposition to the dominant culture is marginal culture(from Lat. marginalis - located on the edge, on the border). It is made up of the traditions and way of life of the so-called. “Borderline” social groups, rejected by this or that society. As a result of migration, or intra-social mobility, social cataclysms of a revolutionary type, they become unequal, economically disadvantaged and are forced to assimilate social roles and values ​​of the dominant culture that are unacceptable to them. This usually gives rise to aggression, insecurity, and anger among the marginalized. Recent migrants to a foreign country are forced to lead a marginal way of life, especially those who do not speak its language and do not have prestigious professions. Representatives of sexual minorities can serve as examples of a marginal subculture. The marginals either hide their beliefs and habits from the majority, or openly challenge the prevailing values ​​and seek to legalize their own.

Counterculture(from Latin contra - against) is a set of socio-cultural attitudes that openly oppose the dominant culture and deny its values. Scientific interest in this phenomenon was intensified by the movement of the "new left" in Europe in the 60s – 70s. XX century and the works of the American sociologist T. Rozzak, who tried to generalize the non-traditional cultural movements (hippies, punks, non-Buddhists, etc.) widespread in Western society at that time, designating them with the term "counterculture". At its core, the counterculture is oppositional, it is a criticism of the dominant culture, an active rejection of the values ​​and way of life that it implies. The content of the counterculture is protest and denial of stereotypes of mass and totalitarian cultures. The counterculture itself is not always morally or aesthetically impeccable, but it nevertheless carries in itself new ideas, voluntarily or involuntarily renewing and thereby enriching the official culture interacting with it.

Although this concept appeared only a few decades ago, the very phenomenon of counterculture has been known for a long time. We can recall the ancient philosophers-cynics, preaching an unconventional way of life; the representative of this philosophical school of Diogenes, who is shown living in a "barrel", i.e. a huge vessel. Or hermits of all kinds, fleeing from the world with its temptations to forests or deserts. In addition, the birth of a new culture usually represents its manifestation in the form of a counterculture (for example, Christianity was originally perceived as heresy in Judaism). In the USSR, the antagonist of the official culture was the so-called underground- the bohemian way of life of a part of the artistic and scientific intelligentsia (some of its representatives, working as watchmen or stokers, engaged in art, science, informal communication at their leisure).

Local cultures. The general theoretical structuring of the culture of mankind is complemented by the characteristics of its variants in the space and time of world geography and history. Local culture is an original manifestation and combination of many, in principle, common to all mankind (or, at least, quite widespread throughout the world) traditions of household, economic, leisure and professional-creative activities of its representatives.

The scale of this kind of culturological localism can be different. It is associated with the geographic zones of the Earth (permafrost, middle latitudes or tropics), generally different natural (landscape, climatic) conditions (oceanic islands, seaside, forests, tundra, steppes, deserts, temperate plains, etc.), however does not completely coincide with them (in the same ecological "niche" sometimes different variants of culture fit, replace each other). On the other hand, culture often crosses both political (between states) and linguistic (ethnic, national) and confessional (religious-church) boundaries. Although all these social factors affect its isolation no less, if not more than natural conditions... As a result, there are a lot of types and varieties of culture loci - West and East; paganism and different variants of monotheism (Buddhism, Judaism, Christianity, Islam); traditional (standard-reproductive), innovative (industrial, informational), transitional ("developing") societies; etc.

Let us emphasize the conventionality of distinction and, moreover, the relativity of the opposition of local cultures.

First, they, as a rule, are interconnected in a certain system - they allied, exchange achievements, or they are at enmity, harm one another; often both at the same time (as, for example, the nomadic and agricultural peoples of antiquity and the Middle Ages; the socio-economically developed countries of the West and the "developing" countries of Asia, Africa and Latin America today). This kind of mega-education is called world-systemic cultures; they provide civilizational unity in the vast, intercontinental spaces of the Earth.

Secondly, the differences between cultures are not eternal - they can be erased, up to a complete leveling (as today the mass culture of the information society replicates high technologies, standards of everyday life, fashionable styles of art almost all over the world); or they can grow to full polarization (for example, countries like Afghanistan or Iran, which for a time have fallen into the orbit of Islamic fundamentalism, are tightly fenced off from the Western world and its cultural values).

Finally, local culture itself is by no means monolithic in its internal structure. It consists of many more local subcultures. It is convenient to call them regional. Region as a concept of cultural studies means a special area, part of a country (or several countries at once), which differs from neighboring regions in a number of characteristics (geographic, economic, national-ethnic, historical traditions). For example, in Russia, almost every constituent entity of the Federation (oblast, krai) is a special region with its own cultural characteristics, population composition, and socio-economic potential.

Of course, the scale of the region does not completely coincide with the administrative boundaries between regions and even states, but approaches these boundaries more or less completely. For example, Kursk Poseimye as a region that emerged at the turn of the 1st and 2nd millennia AD. NS. covered the settlement of the Slavs in the rivers of the Seim and Upper Pasla, their tributaries. Later this territory turned into a principality of Ancient Rus; then acted as a borderland between the Grand Duchy of Lithuania, Moscow Rus and the Tatar-Mongol Horde; after which it was finally annexed to the Moscow state; became a province of the Russian Empire, a region of the USSR, and finally, the Russian Federation. As a result of these cultural and historical transformations, such traditional parts as Putivl, Belgorod and a number of smaller ones departed from the Kursk land. However, the sub-ethnic community - the Kuryans, known since the time of the chronicle and "The Lay of Igor's Campaign", has survived and is represented on the ethnocultural map of modern Russia, and the Kursk Territory exists and develops within the boundaries of the corresponding region.

Thus, world culture is not just mosaic; not only is formed like a nesting doll from a variety of local cultures; rather, it is built like a kaleidoscope of the latter. Local cultures develop, their connections with each other change. Growing in the modern world anti-globalization movement in politics, economics and culture. The leaders of the most developed countries (the USA, Western Europe, their closest allies in the world) somehow impose on the rest of the peoples the standards of behavior and cultural models. However, the pace of cultural development, production and consumption traditions in different countries vary, often significantly. Raising the standard of living, its material support to the level of technically advanced countries should not, in principle, erase the national, regional identity of different cultures. Humanity is made up of different peoples and this multicultural unity is the guarantee of our common survival on planet Earth.

The cultural world of everyday life. The concept of everyday life is primarily associated with such areas of human life as everyday life and partly work and leisure... The number of everyday (everyday) activities and relationships of people are primary and eternal for society. Those without which no others are possible - specialized, extreme, large-scale creative types of life. Namely, on a daily basis at least the satisfaction of the basic needs of an individual in a home-refuge, food-drink, rest-sleep, body hygiene, rest-entertainment, dress-decorating oneself and arranging a nearby environment, everything else is personal-family self-service. In other words, everyday life begins and dominates precisely "at home", ie. (for the modern city dweller) in the bedroom, bathroom, kitchen, dining room, living room with TV and other audio equipment; continues in public carriages and private vehicles, household rooms of enterprises, shops and markets, etc. their microzones. In addition, the elements of everyday life are somehow present in the macrozones of public communication and interaction of people - like “courtyards”, gateways, boulevards, bars, stadiums, fairs, circuses, theaters, churches, hospitals, cemeteries, etc. platforms, "raised" or "lowered" in comparison with the "house".

Despite the all-pervading nature of everyday life, it is not able to absorb the entire life of anyone without a trace. Both here and there, everyday life collides with its life opposites and is partly replaced for a while by them. This refers to such moments of human existence as holiday, ritual and catastrophe(trouble, illness, death). They periodically alternate the ordinary course of events in life and culture, change, ennoble, or (and often - and) disfigure the soul and body of the average man; in any case, they enrich him with new impressions and knowledge. In addition, in a significant part, it goes beyond the boundaries of everyday life. human labor activity, especially if she is of a professional, highly specialized, responsible nature. Finally, it differs from everyday life the game as a self-valuable realization of human freedom.

All these cultural oppositions to everyday life exist in close unity with it; their harmonious coordination as possible is one of the eternal and main tasks for the individual and society.

Festive and ritual moments of life, its official and even game aspects are more strictly regulated by public opinion and personal duty, and therefore they look more cultured outwardly (ceremonial clothes, a verified scenario of behavior, help and control of experts). At the office and at a symposium, at a wedding and at a funeral, at a church service and at a party convention, even at a party and on a date, at the gym and at the stadium, etc. in one way or another in officialized situations, people usually appear from their most advantageous side, completely obey the traditions of their culture and newly emerging fashions in society. As for everyday life, here the situation and behavior within society differ more strongly and depend more on the caliber and stage of life, the very nature of the individual, his family heritage, and environment. As a general rule, it can be noted that the contrast between the appearance and behavior of an educated person in everyday life and “in the world” should not be too striking.

All in all, existential "homeland of everyday life", its semantic “core” is characterized by stability, predictability (as opposed to risk, adventure), accumulation (and not loss, waste), a habit of the expected, the familiar (instead of any shocks, innovations), a certain averaging, normality (in contrast and with a record , maximalism, and with ugliness, perversion of any kind), in principle, general availability (in spite of genius, or, conversely, marginality). Being, in the eyes of the outsider, small, even petty at every moment, individually, daily worries and chores fill a large part of the biography of each person and therefore, ultimately, deserve our understanding and recognition.

Of course, boundaries of everyday life changeable and conditional both in space and in the history of culture. The dimensions and content of everyday life vary from country to country, from era to era and from one social stratum to another. It is different - its own among representatives of the social elite, among the middle class and among homeless vagrants. What in the distant past was a habitual occupation of most members of entire societies (such as hunting, fishing, picking mushrooms and berries, truck farming, traveling) in modern society has become the entertainment of special groups of amateurs, and even the privileges of the aristocracy (horse riding, for example). In any, the most exotic situation, with a very complex, creative activity, there is an element of routine, habit. And, on the contrary, it is possible to poeticize, to raise certain moments of it above the prose of everyday life. The best way to do this is to step beyond the boundaries of culture, into the wilds of nature or towards social anarchy. “It's good to return to civilization!” Proclaims one of the heroes G.K. Chesterton. “They say that there is no poetry in it. Do not believe, this is a delusion of civilized people. Wait until you really get lost in nature, among the demonic forests and cruel flowers. Then you will understand that there is no star like the star of the hearth; there is no river like the river of wine ... "

One must keep in mind the constant daily routine or rasp-dulling certain occupations, aspects of life. The corresponding procedures serve as one of the striking differences between national variants of culture (it is worth comparing clothes, housing, cuisine and leisure time, say, a Japanese or an Englishman, Russian, anyone else among the peoples of the world). It is possible to judge the expediency of certain forms of everyday life only from within the corresponding variant of culture, which was formed and exists in certain natural and social conditions. Understanding and respecting other people's customs, even imitating some of them, does not cancel a person's own national and generally cultural identity. A lot of cultural achievements and traditions are melted down by the culture of different nations, enriching their material and spiritual activities.

For example, the culture of the Russian people is distinguished by its exceptional complexity in its genesis. In addition to the original Slavic substrate, it includes many foreign borrowings that have long been perceived by Russian people as their own, relatives. Meanwhile, these words, things, recipes, tools, technologies at one time were borrowed by our ancestors from the Finno-Ugric, Baltic, Turkic, Siberian, Caucasian, Central Asian, Western European neighbors.

In the complex “building” of culture, everyday life takes the place of its foundation, without which nothing can be built, but to which no structure can be reduced in any way.

It is everyday life that gives rise to and supports individual and interpersonal human being, including so that he could engage in specialized forms of culture (art, science, profession in general). Therefore, such an attitude to the body and soul will be considered cultural, which ensures their coordinated, effective existence and action. The conditions of any civilization, and modern in particular, distort the natural physiology and even human anatomy, in one way or another neurotize his psyche. No fruitful activity is possible without certain expenditures of health, the risk of replacing it with a disease. In this connection, everyday life usually plays the role of a temporary refuge for the body and soul, their recreation from the pressures and challenges of external life, the pressure of the "big" culture. The rapprochement, and even the erasure of the border between everyday life and the rest of life, characterizes the extreme - aristocratic, elite, or the most marginalized strata of society.

Again, it is within everyday life universal meanings of culture are formed(concepts of common sense, basic skills of work and rest, rules of entertaining games, aesthetic ideals of folklore, conclusions of folk wisdom), which, in one way or another, are part of the more complex levels of its culture of functioning. Ordinary consciousness is self-sufficient and, in principle, does not need artificial domestication, all the more so forcible "enlightenment" by science and other branches of spirituality; they will be required by a person outside the ordinary, in special spheres of her self-expression and when faced with the most complex problems. Therefore, archaic methods of "folk medicine", peasant agriculture, urban "mass culture", folklore and other amateur performances, folk (Christian-pagan) "dual faith" continue to coexist in parallel with the canons and methods of official medicine and other achievements of science and technology, professional art and "big" literature, verified by theologians by religiosity.

However, individual results of scientific knowledge and other specialties somehow penetrate into the structure of everyday consciousness and, over time, expand its horizons. The development of secondary and higher education, the information pressure of the media, the efforts of the popularizers of science and technology are affecting. So, many modern patients are much better than their ancestors to imagine the capabilities of the human body and the ways of healing its ailments. Of course, this knowledge remains pre-scientific, unsystematic, but its formation also facilitates the tasks of doctors and other doctors in their work with patients, their families and friends. An intelligible (within the limits of medical confidentiality) explanation of the clinical picture of the disease, the rules of an appropriate lifestyle for him usually helps to mobilize the body's defenses, strengthens the spirit of a sick person.

One should not only exaggerate the advantages and possibilities of everyday knowledge - they are reliable only in their narrow range of meanings today, but they are limited, shallow in comparison with special spheres of knowledge and practice. For example, the same traditional medicine does not contain a panacea; an effective fight against most serious diseases today is possible only through the improvement of scientific medicine, professionally technologized.

A long, all the more forced, violent separation from the usual everyday life is experienced by most of us rather painfully. Therefore, by the way, the situation in polyclinics, hospitals and other medical institutions should, if possible, compensate for their visitor, patient, the difficult, often painful separation from home and family, be guided by his natural needs for comfort, physical and mental comfort. As you know, postdiagnostic treatment, postoperative nursing of a patient is no less responsible and expensive stage of treatment than the direct work of doctors and pharmacists with his body. At the stage of aftercare, medicine raises attention to the patient's personality itself, its subjective well-being and everyday moods.

The everyday horizon of life is the primary expression of the uniqueness of any ethnic, national, class-class variant of culture. These are relevant traditions family and marriage relations, homebuilding and household - kitchen (choice, cooking and eating), daily routine, hospitality, clothing and body design in general (jewelry, makeup, etc.), leisure activities, and many others.

Technical and social progress periodically changes, even breaks the foundations of the former everyday life. For example, today few Russians live in huts, walk in bast shoes and eat exclusively cabbage soup and porridge. The conditions and accessories of everyday life acquire an average, international character. Household appliances, clothing, food, home design in developed countries are increasingly similar to each other, focusing on the best and most fashionable. Most of the consumer goods (medicines, stylish clothes, instant food, household appliances, etc. accessories for personal and family life) are produced by transnational corporations. The tendencies of globalization of everyday culture partly make life easier, free up time and space for some creativity, self-expression (no need to heat the stoves with wood or weave the same sandals, you can play chess or read), just relaxation. But they also partly impoverish its spiritual content (city children - virtuosos of computer games - already confuse not only Pushkin with Lermontov, but also birches with aspens, and goats with sheep). As in the general flow of cultural development, here losses are side by side with gains, which is better to treat with understanding, as they say, philosophically. Each house cannot be turned into a museum of antiquities; visiting museums, somehow differently to get involved in the still living antiquity from time to time is not useless.

In full measure, this dialectic of traditions and innovation in the composition of everyday life is presented in the collaboration of official, modern medicine and folk, traditional healing.

As before, someone is hiding in everyday life from the real and imaginary difficulties of the rest of life; someone, pretending to despise him, shifts the heavy burden of household chores onto the shoulders of relatives and friends, or degrades into a slob; someone, having funds, buys almost all household services, allegedly not needing the joys of everyday communication; and someone knows how to build their everyday life quite harmoniously for themselves and for those around them, i.e. for the sake of a fruitful existence in the culture of their time.

UDC 316.722

Zhukova N. V. The Culture of Alsace: A Local Culture of Borderline Synthetic Type

annotation◊ The article is devoted to the cultural-philosophical analysis of the local culture of Alsace. The author examines the concept of local culture from the standpoint of civilizationism and defines the culture of Alsace as a system of values ​​of a historically defined community of people existing within the same borders, and also highlights the specific features of a local culture of a synthetic border type.

Keywords: identity, Alsace, local culture, marker, borderline synthetic type.

Abstract◊ The article deals with the cultural and philosophical analysis of the local culture of Alsace. The author examines the concept of local culture from the perspective of the theory of civilization and defines the culture Alsace as a system of values ​​of a historically specific community of people that exists within some boundaries. The researcher highlights the specific features of the local culture of borderline synthetic type.

Keywords: identity, Alsace, local culture, marker, borderline synthetic type.

As A. V. Kostina notes, “the modern world today exists as extremely conflict and unstable, which is due to the increased interconnectedness of all cultural worlds, leading to exacerbation of relations between more and less informationally developed social systems, between ethnic and national cultures, between national states and international political and economic organizations defending autonomous interests ”(Kostina, 2011: Electronic resource).

At present, works related to the study of the characteristics of local cultures, which is the culture of Alsace, seem to be very important. An analysis of the peculiarities of the formation of local culture in the context of interethnic interaction is relevant and necessary for countries such as Russia and France. At the same time, it should be noted that the local culture of Alsace has never been the object of a comprehensive interdisciplinary cultural research.

To understand the features of various local cultural processes in a region, one should analyze the dynamics of the life cycle of a local culture. In this case, it is necessary to take into account all the historical events that took place in this territory. Alsace is of particular interest in terms of interethnic relations. The region has a rich cultural heritage with both French and German traits that have evolved from the multiple transitions from Germany to France.

The most important component of the research of local cultures is a comprehensive study of local culture from the point of view of a civilizational approach as a system of values ​​of a certain community of people located within the same boundaries. These boundaries can be geographic, socio-political, linguistic, religious and / or legal.

According to one of the domestic representatives of civilizationism, Yu. V. Yakovets, “local civilization is a social system that combines various foundations: general civilization, cultural, economic, technological, value, communicative-informational, ethnopsychological and religious-ethical. All these foundations unite together and, thus, unite people, their communities (families, ethnic groups, tribes) and their cultures into something united and unique in the diversity of the human world ”(Yakovets, 1997: 26). In the process of studying the local culture of Alsace, the modern paradigm of the philosophical civilizationist approach was effectively used. In this case, as a local culture, it is quite possible to consider the culture of a specific civilization, a specific nation, a specific region that has geographic, social and other features.

Local culture can also be viewed as a self-sufficient phenomenon and as a factor in the preservation of local identity against the background of globalization. Of particular importance is the problem of cultural-philosophical analysis of the specificity of local cultures, their genesis and development, as well as markers of their identity in the context of civilizationist methodology. From the point of view of the modern version of civilizationism, the development of local culture can be presented as a specific "response" to the "challenge" of the external environment.

Comprehensive interdisciplinary cultural studies are required, in which the definition of the very concept of "local culture" is of particular importance. Locality presupposes the idea of ​​isolation, limited space, the idea of ​​a kind of border. It should be noted the importance of analyzing interethnic interaction in modern conditions of growing globalization processes and close contacts between representatives of different ethnic groups and cultures. Thus, a deeper study of modern processes of historical and cultural interaction and the development of Franco-German intercultural relations, as well as modern intercultural communication in the light of globalization processes, in the context of which open, closely interacting and interconnected cultures are formed, is needed. A special process is the comprehension of the place and role of the local culture of Alsace in the modern culture of France, as well as the awareness of the importance of actions aimed at its preservation, development and broadcast.

Local culture is a system of values ​​of a historically defined community of people located within the same boundaries, which has its own specific features and characteristics, is associated with the formation and dissemination of specific identity markers. The boundaries of a local culture can be geographic, historical, socio-political, linguistic, religious, legal. The cycle of existence of a local culture includes several phases: origin; development; flourishing; maturity with an increase in the elements of aging, extinction. The life cycle of each local culture is unique. The transition from one phase to another is accompanied by crises of different depths. “Contradictions between ethnic groups / nations provoke crises” (ibid.). In the process of studying local culture, it was productive to use the methodological and theoretical tools, as well as the conceptual apparatus used in the analysis of civilization.

As a result, the following logic of research was built: from the general to the particular. Obviously, within the framework of a certain civilization, local cultures exist as part of a regional culture. In the process of studying the culture of Alsace, a specific type of local culture was identified, which we named local culture of the border synthetic type ... The philosophical substantiation of the specificity of this type of culture is the human need for familiarization with local values ​​that make his existence meaningful; interethnic interaction; borderline character (in this case, at the junction of regional cultures), mobility of identity marking. In the course of the development of a local culture of a border synthetic type, such processes of interethnic interaction as: assimilation, integration, acculturation because they activate the processes of transformation of cultural experience and the creation of a local culture on this basis. Of particular importance in modern conditions is the process modernization, which determines the assimilation of new values, models, stereotypes, often alien.

Specific features of the local culture of Alsace include:

• belonging to European civilization; regional affiliation (part of the regional culture of France and Germany); belonging to a certain type of culture (local culture of the border synthetic type);
• cyclical development, taking into account the numerous crises that accompanied the transition from one phase of the life cycle of the local culture of Alsace to another;
• situational development (the local culture of Alsace became part of the regional culture of France and Germany);
• extreme mobility of local culture identity markers (throughout the entire life cycle of a local culture, its speakers changed their language, ethnic / national identity, state borders, etc.) (see for more details: Zhukova, 2011);
• the formation in the heyday phase of a unique static identity marker associated with the Alsatian style in art, which is still broadcast today, is currently assessed as the cultural heritage of Alsace.

At different phases of the life cycle of the local culture of Alsace, the Alsatian dialect, German, and French are consistently the common language of communication. French and German are fully part of the linguistic and cultural heritage of Alsace and give it a special character (see for details: Zhukova, 2012b). In the conditions of the described "borderline" of the Alsatian region, the ability of culture to preserve its own borders and form unique meanings, it seems to us, nevertheless arises only on the border with the specific reality of another culture - in this case, German and French. The question naturally arises: does the Alsatian culture have a dialogue potential, or is it doomed to preservation and archaization in order to preserve it? Answering the question, it should be noted that currently there are two opposing points of view. According to the linguist and philosopher Pierre Kretz, "Alsatian culture is doomed to conservation and archaization" (Kretz, 1994: 115; translated by me. - N. Zh.). According to a study by the Alsatian historian Philippe Meyer, “the culture of Alsace has a dialogue potential” (Meyer, 2008: 398; translated by me. - N. Zh.). We adhere to the second point of view.

Within the framework of the study of the local culture of the border synthetic type, we consider artistic culture as a powerful identification core. However, it is worth noting that the artistic culture, which was actively developing in the phases of development and flowering of the local culture of Alsace, is no longer produced at the present stage, because the extinction of the local culture takes place, its dissolution in the common European culture against the background of general processes of globalization. In this regard, the following questions arise: will the new artistic practice, focused on the best historical examples of local culture, create a request for the actualization of the historical and cultural identity of Alsace? What factors are dominant in the process of unification of the cultural and linguistic community of Alsace? Can art in general, cultural artifacts or creative ideas resist the global socio-economic and political processes of our time? We agree with Yu. A. Sukharev, who notes in his work “Globalization and Culture. Global changes and cultural transformations in the modern world ”, that“ culture can and must resist the global socio-economic and political processes of our time ”(Sukharev, 1999: 54).

Special attention in the study of local culture of a borderline synthetic type should be paid to such an aspect of the identity of local culture as the culture of everyday life, since modern philosophy of culture is increasingly transferring the vector of research from high practices to the area of ​​the life world of culture carriers, its everyday ideas. We are talking, first of all, about external markers of identity, or representations of culture outside, which is especially significant in the context of globalization, when each local culture seeks to emphasize its originality. The culture of everyday life has its own external representations. In the work of A. S. Pushkin "Eugene Onegin" we read "and Strasbourg's imperishable pie" (Pushkin, 1981: 11), remember a female ethnic costume and a headdress with a large bow made of black silk ribbons (for more details see: Herold, 2002), the tradition of holding the Strasbourg Fair is known (for more details see: Zhukova, 2012a) from the 16th century, which was met in December 2012 in Moscow on Manezhnaya Square.

Thus, we agree with A. V. Kostina that “today ethnic identification is still relevant, and the desire to preserve ethnic identity is demonstrated not only by the representatives of these communities, but also by the governments of states with significant democratic resources” (Kostina, 2009: Electronic resource).

A. Ya. Flier notes the ideas of civilizationists about the essence of the historical process: “the growing conflict of the community with the external environment, which, as a result, sooner or later initiates the crisis and death of this community and the emergence of another formation on its fragments, with other parameters of cultural specificity. Cultural specificity is its highest value, its main historical conquest, but it is also the reason for its elimination. Cultural specificity is - consciously - the highest value of society and, at the same time, it is also a latent - expendable material in the process of its progressive development. Social progress is carried out due to the rejection of a part of local cultural specificity, and a high level of cultural originality is opposite to the potential for social development ”(Flier, 2010: Electronic resource).

What is the pattern of development of a local culture of a borderline synthetic type in the context of globalization?

In the culture, which is located on the border of the regions, over time, a mechanism of adaptation to any outside influences has been formed. If we talk about the culture of Alsace, now this region is one of the centers of Europe, which indicates high technologies of adaptation, about the skills of interethnic interaction, about the mobility of identity markers. According to the French philosopher Frederic Offe in his study "The Psychology of Alsace", "Alsatian culture for a long time was sick with an inferiority complex" (Hoffet, 2008: 212; translated by me. - N. Zh.). Some time ago, this region could be called a crisis zone in Europe. Today Alsace is a platform for interethnic communication. Strasbourg was chosen as the seat of the Council of Europe, the European Parliament, the Court of Human Rights and Citizenship as a symbol of reconciliation between the two powers - France and Germany. From now on, Alsace is not on the periphery, but in the center of European civilization.

Bibliographer. description: Zhukova N. V. Culture of Alsace: local culture of the border synthetic type [Electronic resource] // Information humanitarian portal “Knowledge. Understanding. Skill". 2013. No. 6 (November - December). URL: [archived in WebCite] (date accessed: dd.mm.yyyy).

receipt date: 6.11.2013.