Applied cultural studies in the structure of scientific knowledge and educational practice. Goals and objectives of theoretical, historical and applied cultural studies

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FOREWORD

In the spring of 1987, when the author of the monograph offered to readers at the Registration Council of the Leningrad State Institute of Culture (now the St. into a single science about the general laws of the formation, development and functioning of culture, the assertion on the basis of culturology of such a direction as applied culturology and the creation of a scientifically based system of culturological education, the audience unanimously assessed this as the fruit of a fantasy far from life. A little more than 10 years have passed, and culturology has received wide recognition in science and public consciousness, culturological disciplines are taught in gymnasiums, lyceums, colleges and universities; faculties of cultural studies have become one of the most prestigious in the system of higher education; libraries and bookstores are replete with dozens of textbooks, reference books, dictionaries, anthologies and other literature on cultural studies courses for various forms and levels of continuous education.

A significant breakthrough has occurred in the development of cultural studies as a field of science. However, in a wide range of works on the methodological foundations of cultural studies, philosophy of culture, historical and social cultural studies, there are no fundamental publications on applied cultural studies as a field of cultural studies that reveals the mechanism of human involvement in the world of culture, substantiates the technology for creating a favorable cultural environment, determines the ways and means of studying, satisfying and consistent enrichment of the spiritual interests and needs of people, their involvement in socio-cultural creativity.

The existing gap is overcome by the monograph of the honored worker of culture Russian Federation, Doctor of Cultural Studies, Professor M.A. Ariarsky, which deeply and comprehensively reveals the essence, nature and specifics of applied cultural studies, its place in the system of sciences and social practice. The author went to this book a long and thorny path. It was preceded by more than 300 scientific articles, textbooks, conference reports, curricula, and collections of scientific papers edited by him. Under the scientific guidance of M.A. Ariarsky, more than 50 Ph.D.

The book is distinguished by its fundamental nature, multidimensionality, theoretical novelty, and practical orientation. In the first chapter, based on a comprehensive analysis of the theory and history of the issue, the methodology of applied cultural studies is substantiated; in the second - fourth chapters, the method of involving a person in the world of culture and socio-cultural creativity is revealed; the fifth section summarizes the results of the activities of the country's first Department of Applied Cultural Studies, created by the author in 1987 to train specialists who own the theory and practice of socio-cultural design and the formation of personality as a subject of culture. Finally, in the sixth, the categorical-conceptual apparatus of applied cultural studies, tested by practice, is summarized.

Over the past decades, M.A. Ariarsky created a scientific school of applied cultural studies, which brought together his many students and followers. More than 80 representatives of this school in the 80-90s of the XX century defended candidate and doctoral dissertations, acted as active propagandists of applied cultural studies as a field scientific knowledge and social practice.

For all its versatility, the monograph does not exhaust all the problems of modern applied cultural studies. And I want to believe that many other publications will appear after it, which will contribute to further development this area of ​​science and forms of theoretical and methodological understanding of socio-cultural activities, will contribute to domestic and world culture.

G. Butikov, Doctor of Cultural Studies, Professor, Honorary Academician of the Russian Academy of Education

INTRODUCTION

Solving the most complex socio-economic, scientific, technical, political, environmental and other tasks facing Russia in the present stage, actualized the problems of culture and man as its bearer. The builder of the information civilization of the 21st century, which will be based on the production of knowledge and information, humanistically oriented high technologies, an interconnected, interdependent and complementary planetary economy, long-term planning, democracy, self-sufficiency and self-employment, must follow the rules of law, may be guided by religious morality, but the main the regulator of his behavior, activity, life position should be culture, manifested in education, professionalism, socio-cultural activity, following high principles morals.

In the history of Russia there were many wars, uprisings, revolutions, other severe trials overcoming which required reforms in the economy, management system, and other areas of social life. However, the most effective means of progress has always been culture, which stimulated the creative forces of the people, consolidated its unity, generated peace and social well-being.

Over many millennia, people have learned to quite successfully comprehend the basics of communication and family and domestic relations, master general cultural knowledge, and master a profession. However, today life requires more: a person of the third millennium must internalize culture as a pervasive phenomenon that manifests itself in all spheres and throughout life - from the sanitary and hygienic qualities acquired by an infant to the ability in work, knowledge, everyday life, at leisure, in business and interpersonal communication , in all manifestations of social relations to live according to the laws of honor and beauty.

Condition effective development society becomes a successful socialization and inculturation of the individual, its self-development as a subject of culture. But in order to achieve this, one cannot limit oneself to the data of various sciences that reveal methods for solving particular educational or upbringing tasks. We need a comprehensive, all-pervasive program of moral and aesthetic education and development of the creative potential of the individual in all spheres of life, and this can be predetermined by cultural studies, as the science of culture in all its diversity and unity, and by applied cultural studies, as a field of cultural studies that reveals the mechanism of human involvement in the world of culture, its diversified development and socio-cultural creativity.

The real place of culture in the spiritual life of the world community predetermined the urgent need to complete the centuries-old process of formation of a unified science of culture, which is designed to provide a systematic understanding of the patterns of origin, formation, development and functioning of culture, disclosure of the essence, nature, structure and specifics of spiritual production, analysis of created and created national and universal values.

As a fundamental humanitarian discipline, culturology still asserts itself, but its methodological foundations, theoretical and factual sources were developed by a number of outstanding thinkers of the 17th - 20th centuries - from D.B. Vico, I. Kant, G.V.F. Hegel, I.G. Herder, L. White, to Yu.M. Lotman, M.S. Kagan, A.I. Arnoldova, S.N. Ikonnikova, E.V. Sokolova, A.Ya. Flier and others.

Today, culturology, along with philosophy, economics, sociology, political science, psychology, and law, has become one of the core disciplines of modern higher education. This testifies to a justified trend in the humanization of education, the need to strengthen many aspects in it that are rooted in world and domestic culture.

However, the inconsistency of the current situation is due to the fact that the objective processes of social practice are significantly ahead of the development of cultural studies as a science, the development of its methodological foundations, scientifically justified structure, including a wide range of its manifestations from fundamental to applied cultural studies, categorical and conceptual apparatus, determining the role and place in the system of human knowledge and the humanities.

Of greatest interest in this regard is applied cultural studies, which meets the requirements of social practice and assumes the disclosure of the principles of using theoretical knowledge about culture and the mechanisms of hominization, socialization and inculturation in order to predict, design, regulate and organizational and methodological support of cultural processes; development and implementation of technologies for the formation of a favorable cultural environment; satisfaction and further enrichment of the spiritual interests and needs of a person, the development of his creative potential.

As an area of ​​practical refraction of the laws of culture and cultural activity, applied culturology is based on the classification of the functions of culture and the directions of socio-cultural activity arising from them; on the idea of ​​diversity and ensuring dialogue and mutual influence of cultures, on the concepts of evolutionism, diffusionism, on the principles of the sociodynamics of culture, on the theory of cultural-historical types and local civilizations.

The mechanisms of cultural and educational activities implemented by applied culturology and the methodology for stimulating social and cultural creativity are based on the concepts of preserving and further enriching the traditions of spiritual life and the spiritual heritage of Russians, disclosed in Russian philosophy, on ethnic concepts of culture and game forms of social and cultural activities, on developed in philosophy , psychology and fundamental cultural studies of the concept of the formation of the spiritual world of a person and the personality-oriented process of introducing an individual to culture, on the theory of the development of festive and ritual forms of socio-cultural activity.

Of fundamental importance for applied culturology are the law of the priority of culture in social development, the concept of realizing the moral and aesthetic potential of culture, the requirements of differential culturology to take into account the specifics of the formation of culture of various social communities, and the prognostic ideas of projective culturology.

A significant contribution to the development of the problem was made by the studies of E.A. Alexandrova, A.I. Arnoldova, S.N. Artanovsky I.M. Bykhovskaya, G.P. Butikova, P.S. Gurevich, T.M. Dridze, B.S. Erasova, A.S. Zapesotsky, A.S. Karmina, A.P. Markova, S.T. Makhlina, A.I. Novikova, E.A. Orlova, E.S. Protanskaya, A.Ya. Fliera, Yu.M. Shor and other culturologists, who revealed a number of fundamentally important aspects of the theory and history of culture, contributed to the formation of culturology as a science. An important role in the scientific understanding of the essence and nature of socio-cultural activities; in substantiating the relationship of culture, education and upbringing; in ensuring a culture-creating orientation various areas life activities were played by the studies of D.N. Alya, A.P. Belyaeva, S.G. Vershlovsky, D.M. Genkina, T.G. Kiseleva, Yu.N. Krotova, V.T. Lisovsky, G.A. Netsenko, B.D. Parygina, M.M. Poplavsky, Sh.Z. Sanatulova, E.I. Smirnova, Yu.A. Steltsova, A.A. Sukalo, B.A. Titova, V.E. Triodina, G.I. Frolova and others. However, all these researchers did not set themselves the task of giving a generalized description of the essence and nature of applied cultural studies. It is legitimate to especially note the studies of G.M. Birzhenyuk, L.G. Bryleva, A.I. Golyshev, directly related to applied cultural studies, but they also formulated the tasks of its analysis, limiting themselves to such aspects of the problem as the methodology of regional cultural policy, the technology for the development of the socio-cultural sphere, or the ontology of self-realization of the individual in the socio-cultural sphere

The existing contradiction between the objective need and the need to use applied culturology as a means of solving the immutable tasks of involving people in the world of culture and the lack of development of its methodological and methodological foundations made it expedient to carry out a comprehensive theoretical and empirical study reflected in the monograph offered to readers, the purpose of which is to determine the essence of applied culturology as a field of scientific research. knowledge and social practice.

From this goal came the following tasks:

1. Identify the functions of applied cultural studies; its object, subject, goals, areas of scientific knowledge, leading areas of implementation, place in the system of sciences.

2. To reveal the technology of formation of personality as a subject of culture, the mechanism of assimilation of culture, the main stages, leading areas and methods of formation of personality culture.

3. To substantiate the ways of realizing the culture-creating potential of the leading areas of human life (professional and labor sphere, education system, leisure).

4. Determine the specifics of cultural protection, cultural and educational and cultural activities of socio-cultural institutions.

5. To develop the basics of a professiogram of a specialist in social and cultural activities and a system for its formation.

6. Summarize the results of a long-term and multifaceted search-ascertaining and formative experiment in the passport of the specialty "Applied Cultural Studies" as an integral characteristic of this field of science and social practice.

Individuals, social communities and socio-cultural institutions in the process of their transformation from objects of influence into subjects of culture became the object of analysis. The subject is the process of formation of the cultural environment; technology for studying, satisfying and further developing the spiritual interests and needs of people; a technique for involving an individual or a social community in the world of culture, in social and cultural creativity.

The study of the history and theory of the issue made it possible to formulate an assumption based on the fact that the very fact of social and scientific and technological progress and the provision of broad freedoms in all forms of spiritual life are clearly not enough for the triumph of a humanistically oriented information society. In addition to this, a morally motivated, scientifically based and methodically instrumented cultural policy is needed, which, at a minimum, is designed to ensure:

Creation of the infrastructure of social and cultural activities that meets the requirements of the civilization of the XXI century;

Training of specialists capable of leading the process of creation, development, preservation, dissemination and further enrichment of the values ​​of national and world culture;

The formation of high spiritual and aesthetic needs among all groups of the population, and especially young people, and ways to effectively satisfy them; development and implementation of a socio-pedagogical mechanism for the inculturation of the personality, its involvement in various forms cultural creativity.

To solve these problems, relying on cultural studies, social pedagogy, social psychology, the economic and legal foundations of the socio-cultural sphere and other sciences, such an actively developing direction of spiritual life as the organization of socio-cultural activities is called upon. The leading, pivotal area of ​​scientific knowledge, providing methodological, methodological and organizational understanding of the essence, nature and sources of functioning of the socio-cultural sphere can and should become applied cultural studies, which reveals the mechanism for realizing the moral and aesthetic potential of culture, substantiates the technology of involving people in the process of mastering the values ​​of the world and national culture and various forms of socio-cultural creativity. Applied culturology is a bridge between culture as an integral phenomenon of spiritual life and a specific person involved in social and cultural activities. If the state and society, and to an even greater extent science and practice, realize this, it will be strengthened, acquiring new methods. maximum development creativity personality, stimulating the consistent and active manifestation of its identity, individual abilities and talents.

The analysis carried out in the book was based on the synthesis of philosophical and cultural studies (M. Weber, P.S. Gurevich, B.S. Erasov, S.N. Ikonnikova, M.S. Kagan, E. Cassirer, E.V. Sokolov, L White, A.Ya. Flier and others) and psychological and pedagogical (B.G. Ananiev, Yu.K. Babansky, L.S. Vygotsky, B.S. Gershunsky, E.A. Klimov, A.N. Leontiev, N.D. Nikandrov, S.L. Rubinshtein, D.B. Elkonin, etc.) concepts, based on the data of publications of Western European, North American and Japanese scientists (Sh. Henry, S. Glikman, R. Dave, A. Corlosi, L. Kohlberg, A. Corolli, J. Levinger, D. Lieberman, L. Miller, W. Perry, A. Pan, S. Suzuki, R. Tamashiro, R. Hunt, L. Schrader, K. T. Elsdon and others), who in the 80s - 90s of our century quite widely reflected the influence of high technologies, computerization of production and other aspects of social and scientific and technological progress on the formation of the spiritual needs of different groups of the population and ways to satisfy them.

As in any science that is going through a period of formation and institutionalization, discussions about its boundaries, structure, and initial categorical and conceptual apparatus continue in cultural studies.

There is a lot of work to be done to clarify the parameters of the correlation of cultural studies with philosophy, aesthetics, and a number of other humanitarian disciplines. However, already today, based on the analysis of the theory and history of the issue, it is legitimate to determine a number of methodological provisions that have been adopted by specialists, have been tested by time, are reflected in scientific publications and can be used as the basis for the modern understanding of cultural studies as a science.

Firstly, it is the concept of the suprabiological social nature of culture as a form of social being, reflecting the qualitative level of human life in work, cognition, everyday life, leisure, business and interpersonal communication.

Secondly, it is the principle of an organic relationship between the material and spiritual aspects of culture; the unity of the epistemological, axiological and projective in cultural studies, designed to study both the general patterns of the functioning of spiritual life, and the uniqueness of cultures of different eras, regions, peoples.

Thirdly, it is the perception of culture as a creation of man and his creator, as a means and way of realizing the creative potential of man and social communities.

And, finally, fourthly, the Schweitzer principle of reverence for life as fundamental for a universal, planetary culture, the core of which is the ecology of spirit and goodness.

The most important feature of culturology is seen in the fact that it chose not only and not so much the best examples of artistic culture, the peaks of literary, musical, theatrical creativity, architecture, painting, sculpture, but objective realities as the subject of its study. modern world; achievements, contradictions, problems of the multifaceted process of creation, development, preservation and dissemination of cultural values; a process associated with both high art and everyday work, knowledge, communication, everyday life, and leisure.

For culturology, and first of all for such a direction as applied culturology, the principle of a holistic comprehension of culture acquires exceptional importance, the methodology of formation of which proceeds from the fact that it cannot be assimilated in fragmentary, unrelated parts, it is always based on the synthesis of knowledge and faith , the unity of information-logical and emotional-figurative. This brings applied cultural studies closer to pedagogy, who have chosen a single main path for the development of their methodology - from reproductive-informational to empirical-dialogical, from thematic to problem-conceptual, from contemplative to active, cultural-creative.

The book offered to the reader tries to reveal the complex process of the formation of an individual as a subject of culture, his transformation from a skilled person who owns production technology into a creative person, a person-artist who daily implements the high criteria of culture in all spheres of life. At the same time, its main feature is manifested in the fact that each theoretical and methodological position, disclosed in the first chapter, is supported by appropriate methods and technologies in subsequent chapters, which allow us to consider the mechanism of inculturation and realization of the culture-creating potential of the leading areas of human life at the operational level.

The comprehensive and all-penetrating process of involving a person in the world of culture and socio-cultural creativity cannot be put into the Procrustean bed of one, even the most voluminous monograph. A number of aspects of the problem, of course, remained outside the scope of analysis. However, in order to answer the most relevant, key questions of the given topic with the greatest possible completeness, the structure of the book is built on the coverage of the reference aspects of applied cultural studies - the main stages and areas of the formation of an individual's culture, objective possibilities for ensuring the versatile development of the individual in the field of work, cognition and leisure, moral and aesthetic potential of social and cultural activities. A special place in the work belongs to the substantiation of the professional qualities of a specialist in applied cultural studies, which is designed to ensure the implementation of its social functions, to give social and cultural activities a scientifically based and methodically instrumented character.

The appearance of this book is the result of many years of cooperation between the author and professors of the St. Petersburg State University of Culture and Arts S.N. Artanovsky, D.M. Genkin, V.L. Drankov, V.D. Ermakov, S.N. Ikonnikova, A.I. Novikov, L.V. Petrov, N.I. Sergeeva, E.V. Sokolov, with the President of the Association of Museums of Russia, Professor G.P. Butikov, with well-known specialists in the field of general and cultural education, professors A.D. Zharkov, T.G. Kiseleva, Yu.D. Krasilnikov, B.G. Mosalev, G.Ya. Nikitina, V.S. Sadovskaya, Yu.A. Steltsov (Moscow State University of Culture and Arts), B.D. Parygin, V.E. Triodin (St. Petersburg Humanitarian University of Trade Unions), A.G. Sokolov, P.S. Heifets (Russian Academy of Education), N.F. Maksyutin (Kazan state academy culture and arts), Sh.Z. Sanatulov (Moscow Academy of Labor and Social Relations), V.Ya. Surtaev (Rostov branch of St. Petersburg University of Culture and Arts), V.V. Tuev (Kemerovo State Institute of Culture) and other scientists who at different stages of work analyzed individual sections of the manuscript and, with their constructive comments and advice, contributed to the formation of an integral concept of applied cultural studies as a field of science and social practice.

The book was born at the Department of Socio-Cultural Activities of the St. Petersburg State University of Culture and Arts, where each fundamental position of the author became the subject of a comprehensive discussion at methodological seminars and through other forms of professional expertise. A significant contribution to the development of the problem was made by professors of the department V.S. Aksenov, G.M. Birzhenyuk, A.P. Markov, I.A. Novikova, A.Z. Sverdlov, A.A. Sukalo, B.A. Titov. It is impossible not to mention the work of 44 graduate students and applicants for the department, who, carrying out dissertation research under the scientific guidance of the author, analyzed hundreds of domestic and foreign scientific publications, collected a huge empirical material, enriching the comprehensive study both factually and theoretically. Finally, numerous practitioners deserve deep gratitude - from specialists from the Ministry of Culture of the Russian Federation to teachers, librarians, employees of museums, cinemas and clubs, who helped to see the most pressing problems in the socio-cultural sphere and determine ways and means to resolve them.

CHAPTER I. APPLIED CULTURE AS A FIELD OF SCIENTIFIC KNOWLEDGE AND SOCIAL PRACTICE

1.1 Socio-cultural situation at the turn of the third millennium

The entry of humanity into the twenty-first century is taking place in the context of the completion of the five-century era of capitalism and the transition to a new way of organizing social life, which in turn will give rise to a new type of anthropocentric humanitarian-oriented culture corresponding to it. Already today under the influence of a giant leap productive forces, under the influence of the rapid development of information technologies, in the conditions of the collapse of a number of totalitarian regimes and significant social progress in many countries of the world, profound qualitative changes are taking place in culture, but their pace, breadth and intensity in different areas of spiritual life are far from identical. Scientific and technical and especially social progress is actively opposed by fanatical fundamentalism, nationalism, other forms of political extremism, which are capable of stopping it for some time, in any region, or for some period of throwing the country back to the distant Middle Ages, but nothing can disrupt the generally progressive movement of civilization, change the pattern of social development. At the same time, in order for science, and cultural studies in particular, to constructively influence this, it is necessary to comprehensively study the current socio-cultural situation, taking into account the law of the nonlinear development of complex systems, to determine the specifics of the cultural processes taking place in various regions of the world, to go beyond reducing culture only to spiritual life and even - even more so - to art, to see the diversity and all-penetrating nature of culture in the culture of work, and in the culture of knowledge, and in the culture of social relations, and in the culture of everyday life and leisure, and in the culture of communication.

On the threshold of the third millennium, one should speak not only about theoretical problems related to the definition of the role and place of culture in the context of the establishment of a new way of organizing social life. It is equally important to determine the ways and means of involving a person in this culture, to develop in him the skills and abilities of cultural activity, to form in each individual the foundations of moral, aesthetic, economic, political, legal, technical, environmental, physical culture; to teach to live according to the laws of culture in all spheres of life - from the observance of the sanitary and hygienic culture and the culture of communication to the culture of management and the culture of artistic and scientific creativity.

A wide range of the above tasks is called upon to solve applied cultural studies, and its relevance becomes especially obvious when you see what irreparable damage the deputy does State Duma who does not have a political culture, or an engineer of a nuclear power plant who does not meet the fundamentally new requirements for the technical culture of a specialist designed to ensure the safety of nuclear reactions.

Scientific and technological progress, the dynamism of social life, the expansion of international contacts, the rapid development of such media as the Internet, video production, satellite television have led to the formation of a new systemic quality - a universal culture that has absorbed world scientific and industrial and technological achievements; examples of upbringing, education, social and political life; masterpieces of art created by different peoples and generations and other forms of cultural activity, following which humanity builds a single planetary civilization of the 21st century, follows the path of integration of national cultures, globalization of the humanistic values ​​embedded in them.

For all the progressiveness of the process of formation of universal human culture, it proceeds in a rather contradictory way and carries not only the best, but also very controversial phenomena of social activity. The mass media are now able to convey to billions of people information about outstanding discoveries in science, the course of the Olympic competitions, the voices of brilliant singers, but at the same time they just as widely replicate examples of violence and other anti-culture phenomena. And in this situation, the task of applied culturology is manifested in the development and implementation of such technologies for involving a person in the world of culture, which, contributing to the preservation and further development of national cultural traditions and national mentality, would form a selective attitude to information, taught to distinguish between genuine art from its fakes, helped to perceive the real values ​​of universal culture.

Condemning the consequences of technocracy, which led to the dominance of spiritually and emotionally impoverished thought and the death of the ideals of culture, A. Schweitzer put forward "the principle of reverence for life as fundamental for universal human, planetary culture." The great humanist of the 20th century saw the ecology of the spirit and the essence of goodness as the core of human culture in preserving life, promoting life, revealing life that is capable of developing to its highest value. This formula for the perception of planetary culture can be considered as the methodological basis of applied cultural studies.

Integration in the modern cultural space of the historically established variety of different styles and means of expressing human life activity predetermined its multidimensionality and complexity. However, as I.L. On the side, it is precisely this multipolarity and multi-layeredness that is now under threat as a result of the growth of the so-called homogenization of culture - bringing to a common denominator, the value alignment of multi-level phenomena. Developing the ideas previously formulated in general form by A. Mol, I.L. Nabok draws attention to the fact that at the turn of the new millennium, the predominant features of the cultural worldview are kaleidoscopic, fragmentary, discrete, enhanced by the chaos, uncontrollability of the cultural situation itself, the oversaturation of the information environment, the uncontrollable use of new technical and technological possibilities of influencing the human psyche. Typical illnesses of the beginning of the 21st century are "videoticism" and "Internet syndrome".

The emergence of screen culture is a historical and cultural inevitability caused by technical and technological progress. However, applied culturology lagging behind the pace of scientific and technological progress and its unpreparedness to develop optimal methods for mastering a new type of communication led to the fact that screen culture in conditions of spontaneity, it deprives the spiritual world of a person of its multidimensionality and multilayeredness, and to a large extent narrows its true wealth. Screened versions of literary classics displace written culture, free a person from reading and the active thought process it causes. "Computer graphics" and "computer painting" deprive people of the opportunity to perceive real masterpieces of fine art. Visualization of mass culture violates the unity of auditory and visual culture, undermines the ability of a person to emotionally perceive musical and intonational information.

Film adaptation of the classics, computer graphics, and the wide dissemination of visual information, as well as other forms of the functioning of culture that have now become established, can only be welcomed in themselves, but all of them will be able to realize their aesthetic potential only if they ensure harmony. inner world of a person with the surrounding reality, will become an organic component of a single, diverse and multidimensional cultural process.

Culture as a habitat created by people and a form of creation of spiritual and material values ​​extends into the infinity of the past, present and future, however, the specific forms of its functioning and its components (spirituality, morality, aesthetic attitude to reality), as a rule, have pronounced boundaries, reflect a certain stage of civilization, are determined by the level of development of society, its value orientations and ideals.

The civilization of the beginning of the third millennium is actively transforming natural environment, social development, everyday life. For a long period, many generations of people lived in a single structure of cultural values. Nowadays, before the eyes of one generation, the values ​​of culture are updated many times. The break in the synchrony of the social and cultural cycle complicates the preparation of a person for the perception of constantly updated cultural values ​​and landmarks.

Psychological stress is experienced by former citizens of the USSR who ended up in the USA, Germany, Israel, in a new culture, in a new environment, in a new system of values. Introduction to new culture, involvement in new forms of socio-cultural activity, in a new circle of business and leisure relations is very painful. Within the framework of a single country, the renewal of the structure of culture is relatively gradual, and this smooths out, but does not eliminate the problem.

At all stages of social development, two forces acted on a person - culture, which raised him above the level of everyday life to the highest spiritual values, and anti-culture, based on base instincts and affirming the cult of strength, anger, sex and drug dope.

Marxist historical materialism for many years proceeded from the fact that the development of culture, as well as the entire spiritual sphere of society, is an indispensable reflection of changes in the sphere of material production. However, the history of Russia convincingly shows that in some cases the starting point is not the economy, but culture. This is evidenced by the adoption of Christianity, which became a stimulant for the acceleration of the socio-economic development of the Russian lands; the socio-cultural transformations of Peter I, which served as the basis for the rapid economic development of Russia, or the liberal reforms of Alexander II, which opened the way for radical economic transformations. Probably, at the turn of the 21st century, in overcoming the ongoing systemic crisis, Russia can rely on culture, on the unique spiritual potential accumulated by it in recent centuries, which undoubtedly has a culture-creating power4. At the same time, it is fundamentally important not only to preserve and revive the best national and cultural traditions, but also to realize the innovative possibilities of culture, to transform its reproductive dominant into a creative, constructive one, capable of actively influencing comprehensive development society.

Modern technogenic civilization with its way of life, competition, criminalization, social and national upheavals has caused an increase in the internal disharmony of a person, social instability, an imbalance in his relationship with the environment, has generated an explosion of stressful conditions, aggressiveness, lack of spirituality, alcoholism, drug addiction, fears and uncertainty about the future. day. The way out of the current contradiction for the emerging information society is seen in the energy-informational potential of the 21st century, which should be based on the culture of mastering and realizing social, biological and spiritual-psychic energy in their unity and diversity5.

One of the immutable functions of any state is cultural policy. However, the degree of state regulation of cultural activities in countries with different levels development is fundamentally different. In the USA, Great Britain and other countries with a highly developed economy and established democratic traditions, it is very limited, providing public institutions and, first of all, the person himself with wide opportunities in choosing the content and forms of spiritual creativity. In countries with totalitarian regimes, this policy seeks to control all forms of cultural activity, to use culture as a means of ideological influence on different groups of the population and to strengthen the existing system. But in any country, the state cultural policy is designed to:

* ensure the protection and accounting of cultural heritage, the preservation and continuity of national cultural traditions, the protection of national culture and language in a world of expanding international contacts and the strengthening of intercontinental and interregional information processes;

* solve the problem of the general accessibility of cultural values, create opportunities for the involvement of various segments of the population and, first of all, young people in socio-cultural creativity;

* turn culture into a means of uniting the population, into a factor in moral and aesthetic education, into the initial base of social, scientific and technological progress;

* to achieve the introduction of cultural principles in the sphere of work, education, management, social relations, in everyday life, leisure and other areas of life;

* Provide ongoing support to professional and amateur creativity; promote cultural innovation;

* optimize socio-economic and socio-cultural development, resist the exorbitant and morally unmotivated commercialization of culture;

* stimulate the development of a national and regional infrastructure for socio-cultural activities;

* to form a system of consistently updated training of specialists capable of leading the involvement of people in the world of culture and the socio-cultural processes taking place in the country;

* bring the governing bodies of culture, the system of planning, financing and forecasting its further development in line with the requirements of social, scientific, technological and spiritual progress.

The weakness of the established democratic traditions, the low general level of political culture, inadequately perceived freedom as permissiveness, and a sharp weakening of state support for the spiritual life of society predetermined the social and cultural situation in Russia at the end of the 20th and beginning of the 21st centuries, which, in turn, led to the decline of the aesthetic education of children. and youth, the inaccessibility of a number of cultural values ​​to the majority of the population of the country, the disintegration of the country that flourished during Soviet power systems of cultural and educational work, commercialization and, to a certain extent, criminalization of the recreational and entertainment sphere. The practical elimination of the state from the regulation of cultural processes led to a significant reduction in folklore groups, put the activities of opera theaters, symphony and chamber orchestras, and at the same time opened the way for militant bad taste and obvious anti-culture propagated from the stage, and sometimes from the TV screen.

Under these conditions, the state cultural policy is designed to:

* provide legal, economic, organizational and moral support to social institutions and individuals that create genuine cultural values ​​and contribute to the preservation and further development of national cultural traditions;

* ensure the public accessibility of libraries, museums, theaters, concert halls, scientific and educational, sports and health, tourist and excursion, cultural and leisure institutions and other centers of national and universal culture;

* to revive the idea of ​​aesthetic general education for children and youth, which was widespread in the 1970s and 1980s, and to ensure its implementation at the beginning of the 21st century;

* develop and implement mechanisms for the development of sponsorship and patronage in the socio-cultural sphere, state support for the cultural activities of socially vulnerable groups of the population;

* to protect the population, and primarily children and youth, from black PR, from the dominance of quasi-artistic products, from propaganda of violence, sexual perversion, lack of spirituality.

In the conditions of decentralization of culture consumption, cultural creativity and management of the cultural sphere, the need to create an unconventional program and regulatory mechanism for a unified cultural policy is manifested and more and more asserted, with the help of which it is possible to ensure an optimal balance between the fundamental pluralism of the cultural process and project-program (program-regulatory ) approach to culture as an organic whole.

The specifics of a society entering the 21st century is manifested in the fact that:

* thanks to scientific and technological progress, in a relatively small part of the total working time, it is able to satisfy the immutable basic needs of people, directing its main efforts to solving social problems and expanding the reproduction of spiritual values, to involving people in various types and forms of socio-cultural creativity;

* the wealth of any country is primarily determined not so much by the abundance of land, minerals or other material values, but by the level of education of the population, the development of the scientific and information base and the cultural and leisure sphere;

* there is a destandardization and demassovization of economic, social and spiritual life; the place of unified mass production is being replaced by individualized services and consumer products based on computer science and supertechnology;

* the mechanization and automation of production inherent in an industrial society gives way to high technologies, informatization, scientific knowledge and, to the greatest extent, a humanistic economy, where labor productivity is determined by the efficiency of human reproduction, capable of becoming both the measure of all wealth and the means to achieve them.

The basis of the paradigm of social development at the turn of the third millennium was a person as the highest value and culture as a collective intelligence and a condition for self-organization and self-development of the individual. However, in order to realize the creative potential of an individual entering the 21st century and bring human culture in line with the objective requirements and real possibilities of the world community, it is necessary to take into account a number of fundamentally important factors:

1. The current system of personality culture formation is based on general education, stimulates the consumption of cultural values ​​and focuses on the best examples of musical, theatrical, visual and other genres of high art. However, the society of the 21st century cannot rely only on the pinnacle of spiritual values; it must reveal the whole diversity of cultural processes. Today, the process of forming the skills and abilities of everyday, practical culture, covering the widest range of life activity - from the culture of knowledge, the culture of work, the culture of business and informal relations, the culture of communication, from the moral, economic, political, legal, manifested in all spheres of life, ecological, aesthetic, physical culture to the culture of everyday life and leisure.

2. The development of the economy and culture is organically interconnected, but the internal patterns of their functioning are fundamentally different. Scientific and technological progress breaks down the borders of states, leads to a consistent transition from the national economy to the planetary one. Achievements in technology and informatics can and should be transferred without loss from country to country, from region to region. In the sphere of spiritual life, this turns out to be impossible, because. aesthetic values ​​immutably require the presence of certain traditions, a specific community. E. Tylor is right, postulating a single world of culture, integrating universal human values, but O. Spengler is no less right, emphasizing that the development of culture is inseparable from every people and its national and cultural traditions, every region, every era. Within the framework of common spiritual values, culture preserves the uniqueness of the subcultures of individual peoples, regions, and social groups. No matter how cultural communications progress, the highest degree of active involvement of individuals in spiritual creativity can only be ensured by the developed culture of a particular region, a particular community.

3. The complex and contradictory process of the formation and development of culture is inseparable from the laws of phylo- and ontogenesis.

AT modern conditions several cultural epochs alternate during one life, and this obliges to form in a person the ability to perceive the dynamics of time, to effectively adapt to a particular cultural environment. At the same time, the process of enculturation is continuous and is associated with sensitive peaks of development. From the first years of a child's life, when he masters the basics of communication and sanitary and hygienic culture, society is called upon to measure real opportunities and ability to perceive information.

World and domestic developmental psychology and pedagogy have convincingly proved that preschoolers can quite successfully master the technology of singing, dancing or drawing. However, teenagers in grades 5 and 6 who study the history of ancient Greece or Rome are not yet able to comprehend the essence and true value ancient culture, just as high school students, due to limited life experience, are not able to fully appreciate W. Shakespeare, W. Goethe, F.M. Dostoevsky or L.N. Tolstoy.

The mismatch between the content of socio-cultural education and the objective possibilities of its perception at a certain stage of age development sometimes gives rise to the illusion of solving the problem. Moreover, in some cases it repels a person from certain spiritual values ​​and makes it difficult to comprehend them in the future.

4. In modern pedagogy. The concept of functional literacy, which implies the ability of a person to use the available basic knowledge in all spheres of life, has firmly established itself. No less relevant today is such a category as "functional culture", stating that a person has not only mastered a set of certain fundamental cultural knowledge, but also effectively implements them in the professional, labor, socio-political and spiritual sphere, in the family, everyday life and leisure. , in communication and in private.

In a society of collective intelligence and information technology, the formation of a personality culture occurs in the process of socialization through education, promotion of scientific knowledge, involvement in spiritual creativity, physical education, sports, and other types of socio-cultural activity. But culture is not only and not so much knowledge. You can force a person to learn the multiplication table, the imperatives of production technology or the norms of civic behavior, but it is impossible to attach an individual to such cultural values ​​as happiness, freedom, love by the same methods. V. Solovyov very accurately emphasized that culture cannot be imposed by force, it must be the result of a voluntary, desired choice.6

5. In the process of socialization, society is called upon to ensure that the emerging personality learns the set of requirements and norms developed by him, perceives the foundations of worldview knowledge accumulated by this period. The upbringing of a citizen is carried out along the vector - from society to the individual. The mechanism of mastering the values ​​of culture is selective, based on the characteristics of the abilities, inclinations and talents of each individual. One of them in the boundless world of culture will stop at music, the other - at painting, the third - at poetry. Someone will establish himself in several genres of art, but no one is able to embrace its entire gamut. The vector of inculturation goes from the individual to the values ​​of culture, and the most difficult task of applied culturology is to find the optimal ratio between the minimum of socio-cultural knowledge, skills and abilities that everyone must learn, and the content of individual creative activity related to meeting the needs of the individual. in self-actualization, self-organization, realization of one's potentials and abilities.

1.2 The formation of a unified science of culture

The integration of scientific knowledge about the formation, functioning and development of culture, the need for scientific support for various areas and forms of socio-cultural activities and the objective need for the effective implementation of the moral and aesthetic potential of world and domestic culture predetermined the establishment of cultural studies as a single science of culture, standing on a par with philosophy, economics, sociology, political science. In the short period of the early 1990s, culturology was recognized in the system of the humanities, introduced as a compulsory discipline for all universities in Russia, is being introduced into the curricula of secondary schools and the system of advanced training, and has become the subject of wide discussion by the scientific community.

The richness and diversity of cultural ethnic groups is reflected in many scientific disciplines - from archeology, ethnography, history, philosophy and art history to semiotics and cultural morphology. However, today the real place of culture in the spiritual life of the world community has predetermined the urgent need to complete the centuries-old process of the formation of a unified science of culture, which is designed to provide a comprehensive understanding of the patterns of origin, formation, development and functioning of modern culture, disclosure of the essence, nature, structure and specifics of spiritual production, versatile analysis of created and created national and universal values. As a fundamental humanitarian discipline, culturology has established itself only in last years, but its methodological foundations, theoretical and factual sources were developed by a number of prominent thinkers of the 18th - 20th centuries - from I. Kant, I.G. Herder, E. Tylor, N.Ya. Danilevsky, O. Spengler, E. Cassirer, A. Toynbee, V.S. Solovieva, N.A. Berdyaeva, V.V. Rozanova, M.M. Bakhtin, A.F. Losev, A. Schweitzer to G. Rickert, W. Ostwald, L. White, T. Parsons, E. Fromm, K. Jaspers, J.-P. Sartre, A. Molya, L.N. Gumilyov, D.S. Likhachev, Yu.M. Lotman, M.S. Kagan, A.I. Arnoldova, S.N. Ikonnikova, E.V. Sokolova and others.

The assertion of cultural studies as a phenomenon of spiritual life, a branch of science and one of the basic disciplines studied in all types of higher educational institutions, is due to deep qualitative changes in the spiritual sphere, a significant acceleration of social development, the achievements of modern humanities and, first of all, the urgent need to constructively use the creative potential of culture to solve the cardinal social problems that arose on the eve of the third millennium.

As emphasized by P.A. Podbolotov, culturology is much broader than the current concept of "theory of culture", because. includes not only scientific and theoretical, but also empirical data on cultural activities. Overcoming the sectoral narrow-minded view of the phenomena and processes of spiritual life, which distinguishes art history, sociology or the economics of culture, culturology integrates history, philosophy and other aspects of the knowledge of culture and rises to the level of revealing the general laws of the transformation of reality, the development of the essential forces of man, the transformation of the wealth of human history into inner wealth of the individual. Within the framework of this scientific discipline, fundamental culturology is being developed today, which concentrates on substantiating the general laws of the emergence, formation and functioning of culture, and applied culturology, designed to reveal the socio-pedagogical technologies of introducing a person to the achievements of world and domestic culture.

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"Culturology" literally means "the study of culture". In its most general form, cultural studies as an independent science is designed to answer three main questions: what is culture? How is culture organized? How does culture develop?

So, cultural studies is a branch of socio-humanitarian knowledge, the subject of which is culture as a special and integral system of human life and activity, the laws of its occurrence, development and comprehension.

The place of cultural studies in the system of other sciences

If we define culture as everything that is created by man and humanity, then it will immediately become clear why determining the status of cultural studies causes such difficulties. After all, then it turns out that in the world in which we live, there is only the world of culture, which exists by the will of man, and the world of nature, which arose objectively, without the participation of people. Accordingly, all modern sciences are divided into two groups - natural sciences(natural science) and sciences about the world of culture- social and human sciences. In addition, there is a philosophy that formulates general approaches to the study of the world, and also analyzes the place in it of man and his relationship with nature, other people and himself.

In other words, all social and human sciences are ultimately the sciences of culture - knowledge about the types, forms and results. human activity. And then questions arise, where is the place of cultural studies among these sciences and what should it study.

Cultural studies arose at the intersection of history, philosophy, sociology, ethnology, anthropology, social psychology, art history, etc. Thus, culturology is a complex socio-humanitarian science. The emergence of cultural studies reflects the general trend of the movement of modern scientific knowledge towards interdisciplinary synthesis in order to obtain holistic ideas about a person and his culture. The development of scientific knowledge has led to the synthesis of cultural sciences within the framework of cultural studies, the formation of an interconnected set of scientific ideas about culture as an integral system. At the same time, each of the sciences with which cultural studies is in contact deepens the understanding of culture, supplementing it with its own research and knowledge.

Cultural studies and philosophy. Culturology is inextricably linked with the philosophy of culture. Philosophy performs a methodological role in relation to cultural studies, it determines the general cognitive guidelines for cultural studies. It poses a number of problems for cultural studies that are significant for human life, for example: about the meaning of culture, about the conditions for its existence, about the structure of culture, the reasons for its changes. Culturology, in turn, considers culture in its specific forms. Here the emphasis is on explaining the various forms of culture with the help of theories of the middle level, based on anthropological and historical materials. With this approach, culturology allows you to see a holistic picture of the human world in all the diversity and diversity of the processes taking place in it.

Cultural studies and history are closely interconnected. History studies human society in its specific forms and conditions of existence. These forms and conditions do not remain unchanged once and for all; uniform and universal for all mankind. They are constantly changing, and history studies society in terms of these changes. Therefore, she highlights historical types cultures, compares them with each other, reveals the general cultural patterns of the historical process. Historical data make it possible to describe and explain the specific historical features of the change and development of culture.

A generalized view of the history of mankind made it possible to formulate the principle of historicism, according to which culture is viewed not as a frozen and unchanging entity, but as a dynamic system of cultures that are in motion and replace each other. Hence, the historical process appears as a set of specific forms of culture. Each of them is determined by ethnic, religious and historical factors and therefore represents a relatively independent whole. Each culture has its own original history, due to a complex of peculiar conditions for its existence.

Culturology, in turn, studies the general laws of culture and reveals its typological features, develops a system of its own categories. In this context, historical data help to build a theory of the emergence of culture, to reveal the laws of its historical formation, movement and development. To do this, cultural studies studies the historical diversity of the facts of the culture of the past and present, which allows it to understand and explain modern culture.

Cultural studies and sociology. Among scientists of various directions, there is no objection to the assertion that culture is a product of human social life and outside of society it is impossible. Thus, culture is a social phenomenon that develops according to its own laws. And in this sense, culture is the subject of study of sociology. Sociology studies, for example, the peculiarities of attitudes towards culture of various strata of society, various models of human behavior in society, various types of interpersonal relationships, or, in other words, culture in the context of social processes, the latter being considered as a significant factor in cultural changes that affect not only the quantitative parameters of culture but also its content.

Culturology and cultural anthropology. Cultural anthropology deals with the study of man as a subject of culture. It gives a description of the life of various societies at different stages of development, their way of life, mores, customs, and so on. Anthropologists study specific cultural values, forms of cultural interrelations, mechanisms for the transmission of cultural skills from person to person. We can say that cultural anthropology is engaged in the study of ethnic cultures, carefully describing their cultural phenomena, systematizing and comparing them. In fact, it explores a person in terms of the expression of his inner world in the facts of cultural activity. This is important for cultural studies, because it allows us to understand what is behind the facts of culture, what needs are expressed by its specific historical, social or personal forms.

Thus, the relationship of cultural studies with other sciences is of a dual nature. On the one hand, each science studies its subject and generalizes the knowledge gained at three levels. The highest level is traditionally considered the philosophy of a given field of knowledge or field of activity - the philosophy of history, the philosophy of economics, the philosophy of art ... At this level, as a rule, the tasks of the most general understanding of the subject of knowledge are solved, its essence, place in the system of the universe and in the worldview of man are revealed . The lowest (first, or empirical) level of knowledge is associated with finding facts and their primary systematization and classification. The empirical level of knowledge allows us to see the facts of interest to us in their specific historical uniqueness. Between these two levels of study lie the theories of the middle level, which make it possible to analyze stably repetitive, ordered sequences of phenomena of human existence that have a systemic character.

That's what it is cultural aspect of the study, existing in any field of knowledge about a person and his activities. At this level, model conceptual constructions are created that describe not how a given area of ​​life functions in general and what its boundaries are, but how it adapts to changing conditions, how it reproduces itself, what are the causes and mechanisms of its orderliness. Within the framework of each science, it is possible to single out the field of research into the mechanisms and methods of organization, regulation and communication of people in the relevant areas of their life. This is what is commonly called “economic, political, religious, linguistic, etc. culture." Hence, in any field of social and humanitarian knowledge, a culturological approach can take place, creating such areas of research as "culturology of economics", "culturology of politics", "culturology of religion", "culturology of art", etc.

At the same time, culturology is also an independent field of knowledge. In this aspect, it can be considered both as a separate group of sciences and as a separate, independent science, or, in other words, in a narrow and broad sense. Depending on this, the subject of cultural studies and its structure are determined.

The subject of cultural studies

We draw knowledge about culture from many sources. In everyday life, many objects and phenomena of culture seem obvious, familiar and understandable to the individual. But this does not mean that every person comprehends the full depth of any cultural phenomenon and can correctly judge their role, meaning, value. Remaining within the framework of everyday consciousness, a person most often perceives the objects and phenomena surrounding him superficially, not always clearly realizing their essence. Real knowledge, reasoned judgments are possible only when each cultural phenomenon is considered in its entirety, when the causes, sources, trends of change, and possible results of its functioning are identified. Cultural studies are called upon to study these questions.

It means that the subject of cultural studies is a set of questions of the origin, functioning and development of culture as a specifically human way of life, different from the world of wildlife. It is designed to study the most general patterns of development of culture, the forms of its manifestation in all types of civilization known to mankind.

The main tasks of cultural studies are:

Deep, complete and holistic explanation of culture, its essence, content, features and functions;

The study of the genesis (origin and development) of culture as a whole, as well as individual phenomena and processes in culture;

Determining the place and role of man in cultural processes;

Interaction with other sciences that study culture;

The study of information about culture that came from art, philosophy, religion and other areas related to non-scientific knowledge of culture;

Study of the development of individual cultures.

The goal of cultural studies becomes such a study of culture, on the basis of which its understanding is formed. To do this, it is necessary to identify and analyze:

The facts of culture, which together constitute a system of cultural phenomena;

Links between elements of culture;

Dynamics of cultural systems;

Ways of production and assimilation of cultural phenomena;

Types of cultures and their underlying norms, values ​​and symbols
(cultural codes);

Cultural codes and communications between them.

The structure of cultural studies

Culturology stood out from the philosophy of culture in the same way as physics had earlier, biology from the philosophy of nature, and sociology and political science from social philosophy. The corresponding branch of scientific knowledge traditionally “spawns” from philosophy when a sufficient empirical basis appears for this. Cultural knowledge, like any scientific knowledge, occurs at two levels: empirical and theoretical. At the empirical level, they generalize and preliminarily systematize knowledge about a particular cultural phenomenon. On the theoretical level, they form theories, concepts and laws. Since the subject of cultural studies is still not finally defined, at present this science is predominantly at the empirical level.

In addition, in accordance with the tasks of cultural science, the entire body of knowledge obtained within its framework is divided into two types - fundamental and applied knowledge. Fundamental culturology is designed to identify the general patterns of cultural development and, on their basis, to study the socio-cultural processes taking place in a particular society. Applied culturology is designed to develop a methodology for purposeful forecasting and management of socio-cultural processes in line with the social and cultural policy of a particular state.

The study of such problems as the genesis of culture, the typology of culture, the methodology for studying culture, the relationship of culture with other social phenomena, the logic and philosophy of culture, belongs to the fundamental, and the study of the specific manifestations of culture, its forms - to applied knowledge. Knowledge about the types and forms of art, physical and spiritual culture, and other areas of culture are also of an applied nature.

Fundamental cultural studies includes several main areas:

-social cultural studies studies those processes and phenomena that are generated by people in the course of their joint life activity. At the same time, a person is considered not as a person with individual unique features, but as a conditional functional subject of cultural processes;

-psychology of culture(psychological anthropology) pays attention mainly to a person - a bearer of a particular culture. The main focus is on the study of the norms and values ​​that underlie any culture, as well as the processes in which a person learns these norms and values;

- cultural semantics studies cultural phenomena as texts - a system of information carriers with the help of which all socially significant information is encoded, stored and transmitted. At the same time, texts can be expressed not only verbally (using words), but also non-verbally, as well as using symbols, in any products of human activity. The main attention is drawn to the processes of communication between people;

- history of cultural studies examines the history and mechanism of the emergence and development of certain concepts and theories of culture. The significance of the history of cultural studies for cultural science is as great as the significance of the history of philosophy for philosophy. These areas of knowledge constitute a significant array of cultural and cultural philosophical knowledge, and their modern theoretical constructs
based on the results of the thinking of predecessors. Story
cultural studies can be considered not only as an independent
branch of science, but also as part of social, psychological anthropology
and cultural semantics (we will talk about it in detail below).

The remaining parts of fundamental cultural studies are a system of objects under study that are in a hierarchy among themselves - from the study of the most general theoretical patterns of cultural processes to the study of individual phenomena and events.

The solution of applied problems is traditionally dealt with by the so-called cultural institutions:government agencies political, ideological and legislative profile, various public organizations (political parties, trade unions), educational, educational and educational institutions, the media, publishing houses, advertising and tourism structures, the entire system of physical culture and professional sports. All these cultural institutions set normative patterns and are called upon to regulate people's value orientations.

The most important task in this case is the development of a common cultural policy of the state and society. To do this, it is necessary to develop the value orientations of society, social norms of interaction between people, to formulate specific goals for each cultural institution. The result is the adopted national and religious policy of the state, the key moments of the national-state ideology.

The purpose of cultural policy is to systematize and regulate the processes of inculturation and socialization of people. This goal is achieved through education, enlightenment, leisure, scientific, religious, creative, publishing and other state and public institutions. The number of cultural institutions is quite large, and all of them can be divided into several main groups:

1) institutions involved in direct work with the population, among them are:

Educational institutions - libraries, museums, lecture halls, etc.;

Institutes of aesthetic education - art museums and exhibitions, concerts, film distribution, organization of entertainment events;

Leisure institutions - clubs, palaces of culture, children's leisure institutions, amateur art;

2) creative institutions - theaters, studios, orchestras, ensembles, film crews, other artistic groups and creative unions;

3) cultural protection institutions - organizations and institutions for the protection of monuments, restoration workshops.

So, the structure of cultural studies is quite complex and has not yet been fully formed. Nevertheless, most of the culturological knowledge fits into the above classification and will be discussed in more detail in subsequent topics and sections of this manual.

Cultural methods

Any science presupposes the presence of its organizing principle, which is usually research tools, or a method of cognition, i.e. a set of methods of theoretical development of reality. The content of knowledge largely depends on the correctly chosen research method.

It should be noted that in science there is no single universal method suitable for solving any problems. Each of the general scientific methods has both advantages and disadvantages and can only solve the scientific problems corresponding to it. Hence the choice of the correct method is one of the important tasks of any science.

Unlike private scientific disciplines, cultural studies aims to understand both the individual areas that make up culture and comprehend the essence of culture as a whole. The solution of such problems involves the use of a variety of general scientific methods of cognition - observation, experiment, analogy, modeling, analysis and synthesis, induction and deduction, hypotheses, text analysis.

But along with the methods used by any sciences, there are actually culturological research methods and approaches. These methods of cognition can be classified into several main types.

1. Genetic- allows us to understand the phenomenon of interest to us from the point of view of its occurrence and development. In other words, this is the principle of scientific historicism, without which an objective analysis of culture is not possible. Its use allows making a diachronic cut of the studied object or process, i.e. trace its development from
extinction or death.

2. Comparative- requires a comparative historical analysis
different cultures or any specific areas of culture in a certain time interval. In this case, similar elements of different cultures are usually compared, which makes it possible to show their specificity. Comparative and genetic approaches are closely interrelated, often acting as a single method of learning about culture.

3. Systemic- proposes to consider culture as a universal property of society. Culture as a whole, as well as any cultural phenomenon, from the point of view of a systematic approach, are holistic formations, consisting of many interrelated elements and subsystems that are in a relationship of hierarchical subordination.
A systematic approach allows us to comprehend culture, showing it at the present time in the fullness of its connections and relationships. This method is focused on studying the end result of culture - material and spiritual values. In addition, analyzing culture as a holistic phenomenon, it allows you to compare it with other social phenomena, evaluate its role in the life of society.

4. Structural-functional- considers culture as a subsystem of an integral socio-cultural system, each element of which acts as a carrier of value relations and performs a service role in the overall system of regulation of social life. This allows you to isolate all the structural elements, all spheres of culture, to understand how they are interconnected with each other and the whole culture. In addition, it becomes possible to find out what role these phenomena play in culture, how they are related to the fulfillment of the main task of culture - to provide a specifically human way of life and
meet all human needs.

5. Sociological- studies culture and its phenomena as a social institution that gives society a systemic quality and allows us to consider culture from the point of view of the specific expediency of certain social strata or social groups. With this approach, any cultural phenomenon is evaluated from the point of view of its belonging to a particular social group and its ability to express its interests.

6. activity- understands culture as a specific way of creative human activity, which is realized in the creation of various cultural objects and in the development of the person himself. Within the framework of this approach, the processes of the spiritual progress of society, the self-development of a person as a subject of the cultural and historical process, the mechanisms for the preservation and reproduction of culture are studied.

7. Axiological (value)- lies in the allocation of that sphere of human life, which can be called the world of values, understood as the ideals that this society strives to achieve. In this case, culture acts as a set
material and spiritual values, a complex hierarchy of ideals, meanings that have a corresponding value for a particular society. At this approach all the studied phenomena are related to the person, his needs and interests. According to the value approach, culture is nothing more than the realization of a person's goals that are important for his life.

8. Semiotic- proceeds from the understanding of culture as an extrabiological sign mechanism for the transfer of experience from generation to generation, as a symbolic system that ensures social inheritance. At the same time, any phenomenon of culture, both material and spiritual, is understood as an ordered set of signs and symbols that have a certain content - a text that should be
read by the researcher.

9. hermeneutical- is typical for most of the humanities, since it reflects the need not so much for knowledge about a phenomenon as for its understanding, since knowledge and understanding are different from each other. Only an understanding of certain cultural phenomena allows one to penetrate into the essence of the ongoing processes. Initially, hermeneutics was associated with the skills of interpreting complex, ambiguous texts, now this method is extended to the study of any cultural phenomena.

10. biospheric- characterized by a global understanding of the problems of culture. He considers our planet as a single all-encompassing system, of which man and human society are an integral part. With this consideration, culture appears as a natural result of the development of nature, it becomes possible to analyze culture from the point of view of the role that it plays on our planet and, possibly, in the Universe.

11.Educational (humanitarian)- is based on the idea of ​​culture as an independent sphere of spiritual activity, which is of decisive importance for society. Acting as a manifestation of human essence, culture covers all aspects
human life, appears as a process of creation by a person of his human qualities. Culture is considered as the spiritual wealth of society and the inner wealth of a person, based on his constant striving for truth, goodness and beauty. Through culture, a person overcomes his natural limitations and the one-time nature of his existence, realizes his unity with nature, society, other people, with the past and future.

Similar information.

Culturology. Crib Barysheva Anna Dmitrievna

43 APPLIED CULTURE

43 APPLIED CULTURE

Culturology has, along with the theoretical level of research application layer, having practical value.

The goals of applied cultural studies are forecasting, designing and regulating cultural processes that exist in practical life.

Applied culturology also develops the main directions of cultural policy, the goals and methods of the network of cultural institutions, the tasks and technologies of sociocultural interaction.

The applied significance of cultural studies is also manifested in the fact that it participates (along with psychology, sociology, pedagogy) in the study of the phenomena of socialization, culturalization.

An important area of ​​applied culturological research is the issues of protection and use of cultural heritage, the study of cultural traditions, forms of religious culture.

The solution of applied problems is primarily dealt with by institutions - state cultural institutions, various public organizations, educational, educational and educational institutions, the media, the system of physical culture and sports, etc. All these institutions set normative models and are designed to regulate people's value orientations. The most important task in this case is the development of a common cultural policy of the state and society.

Applied Cultural Studies It is also carried out in the form of specific socio-cultural activities.

Considering that any activity has cultural foundation, the training of specialists is also saturated with cultural information.

Applied culturology is of great importance in the field of cultural consulting, in the development of applied cultural projects, in organizations involved in art business and show business, commercial structures whose activities are related to intercultural contacts, advertising and creative agencies, on television, in museum business, in the field of tourism business, hotel industry, etc.

Methods and forms of applied cultural studies contribute to overcoming negative trends in society, are used to prevent deviant behavior, prevent interethnic and other conflicts.

A complex of applied cultural knowledge exists in almost all areas of human life.

But at the present stage, the role of cultural specialists proper is increasing, who, applying theoretical knowledge in practice, become carriers of applied cultural studies.

Many educational institutions are engaged in the preparation of cultural specialists.