Humanistic function of education in modern society. Functions of philosophy Moral and humanistic functions of philosophy
One of the most important functions of culture is humanistic (from Latin humanitas - human nature). Man is the main subject of any culture. Culture does not exist outside of man, just as man does not exist outside of culture. Being distant from the cultural environment, a person degrades. Genuine culture elevates a person. From how the personality will be formed, what moral principles it will learn, what values it will focus on, its human qualities depend. They are the most important condition for the well-being of a society.
The humanistic function is called upon to play the role of a socio-cultural filter and shock absorber in relation to the negative manifestations of civilizational processes, which are often anti-humanistic in nature. Culture is human-oriented, helping to overcome the pragmatic-utilitarian properties of civilization. Thus, it is a function of the spiritualization of human life.
In conclusion, it should be noted that in any cultural phenomenon, a unity of functions is found. V real life they all interact with each other and do not exist in pure form. Each of the structural elements of culture, which will be discussed in the following chapters, can have different functions.
Questions for self-control
1. What is meant by the structure of culture?
2. How can culture be structured according to the subject-bearer?
3. What is a "subculture"?
4. What is the specificity of specialized and everyday culture?
5. Can all cultural phenomena be clearly distinguished into material and spiritual?
6. What functions does culture perform in society?
TOPIC: PRIMARY CULTURE
PLAN
1. general characteristics primitive society
2. Features of culture
Even before the ancient masterpieces appeared... mankind admired the beautiful images created by other people and other civilizations.
Eugene Delacroix
The era of primitive culture is the longest in the history of mankind. Although the life of ancient tribes in different geographical regions had its own characteristics, there are common features that are characteristic of the culture of the primitive period.
The most important distinguishing feature of primitive culture is syncretism(gr. suncretis - association) is the non-differentiation of its forms, a sign of its undeveloped state.
Another feature - lack of writing which caused the slow pace of accumulation of information in society, and hence the slow pace of cultural and social development.
On the early stages primitive society, when the language
was rather primitive, and the possibilities of verbal communication were small, the main information channel of culture, the main means of learning and communication, in addition to natural biological activity, was labor activity. Actions that brought a beneficial effect became role models, passed down from generation to generation and turned into a stable ritual, custom.
Whole life primitive man took place in the performance of certain ritual procedures and ceremonies. A significant part of them had a rational-unconscious character. Since the causal type of relationships between actions and events in the absence of linguistic forms of their
display and not enough advanced thinking difficult to analyze and comprehend, rituals turned into many practically useless actions. |
So, the world of meanings in which man lived at the first stages of his history was determined by rituals. Ritual actions became a kind of symbols, the knowledge of which reflected the level of mastery of culture and the social significance of the individual. Actions "according to the model" determined the behavior of each individual, which excluded her creative independence. Individual self-consciousness under these conditions developed slowly and almost completely merged with the collective.
There were no problems of violation of established norms of behavior, disobedience, contradictions between personal and public interests. The individual not only had to behave "like everyone else" - he could not deviate from the ritual requirements that determined his behavior.
A special role in maintaining customs and rituals was played by taboo - mandatory prohibitions that protected the rules of collective life vital for the existence of the clan (the order of distribution of food, the prohibition of consanguineous sexual relations, the inviolability of the leader, etc.).
Culture, therefore, begins with the introduction of prohibitions aimed at preventing the asocial manifestations of animal instincts, but restraining personal initiative. With the development of the language, a new information channel is formed and acquires increasing importance - oral verbal communication. This is accompanied by the development of thinking and individual self-awareness. The individual ceases to identify himself with the collective, he has the opportunity to express various thoughts about the events, although the independence of thinking remains quite limited for a long time.
At this stage, the spiritual basis of primitive culture becomes mythological consciousness. Its peculiarity lies in the fact that a person transfers to the surrounding world the properties that he notices in himself: natural objects appear to him as living, spiritualized beings that also have will, thoughts, desires, sensations. Myths inevitably combine reality and fiction. However, everything becomes clear in them.
Despite the lack of real knowledge, the linguistic symbolism of myths flows into the rituals and gives them meaning (including the secret meaning for magic rituals; it is available only to the initiates - sorcerers, magicians). In turn, myth-making gives rise to new magical rituals. Myths predict all forms of human life and act as the main "texts" of the original culture. Their oral transmission ensures the unity of views of all members of the tribal community on the world around. Belief in "one's own" myths strengthens the community and at the same time separates "their own" from "strangers" who believe in other myths.
The poetry of myths is the first form of literary creativity. But mythological symbolism is embodied not only in a linguistic form - it is also reflected in rituals, songs, dances, drawings, tattoos, weapons, household utensils.
As a result, mythology creates an atmosphere in which various types of art are born. Myths consolidate practical knowledge and skills of economic activity. Thanks to their transmission from generation to generation, the experience accumulated over many centuries is preserved in social memory and forms the primary level of knowledge and ways of thinking from which the development of philosophy and science begins. In the mythological stories about the deities that inhabit the world, a religious worldview is born.
Thus, unlike the art of the era of civilization, primitive art did not constitute an autonomous area of culture, but was closely intertwined with other types of spiritual activity. Their inseparable unity, called syncretic cultural complex, contributed to the consolidation and transfer of primary knowledge and skills, streamlined the system of ideas about the surrounding world, regulated and directed social and mental processes, acted as a means of combating chaos in man himself and human society.
Man's appeal to artistic creativity began about 40 thousand years ago with the advent of the modern human species (Homo sapiens). This moment can be considered as the greatest discovery, which has no equal in history in terms of the possibilities inherent in it.
At the beginning of the Late Paleolithic, the main types of fine arts were born:
Painting on walls and ceilings of caves;
Relief and round sculpture;
Drawing on stone, bone, horn.
The main theme of art is the image of animals, human figures, later - multi-figure scenes of military events, hunting. The highest flowering of Paleolithic art falls on the Madeleine era (25-12 thousand BC).
The syncretism of primitive culture, the specific forms of the original visual activity give grounds to believe that religious ideas were formed in magic-religious rites, unfolding around the images of animals. Perhaps the emergence of animalistic images stimulated the emergence and development of hunting magic, which is based on the principle of analogy, the belief in gaining power over the spirit of animals. Since the images were perceived as reality, the rituals (dance, imitation of hunting) carried out with the image were thought of as quite real.
Culturology: Textbook for universities Apresyan Ruben Grantovich
3.4. Functions of culture
3.4. Functions of culture
The complexity, diversity of manifestations of culture, its multidimensionality determine the diversity of its functions. Culture is multifunctional.
"The functions of culture are the totality of roles that culture performs in relation to the community of people." There is no consensus in science about which functions of culture should be considered the main ones, on the basis of what principle their hierarchy should be built. But all researchers of culture are unanimous in the opinion that the functions of culture are social, that is, they ensure the joint life of people.
Based on our understanding of the nature and essence of the phenomenon of culture, consideration of the functions that it performs in relation to the human community, let's start with the main, in our opinion, its functions– humanistic. The purpose of culture is to make a person a Human. Thanks to culture, man emerged from the animal world. Culture has been created and is being created by man for his own benefit and the benefit of other people. It makes it possible to facilitate work, develop the mind and feelings. The comprehension of culture is a condition for self-improvement and self-development of the individual. And if what people do does not meet this purpose, does not fulfill this function, it belongs to culture only by definition.
But, fulfilling its purpose, culture is constantly developing and progressing. People seek and find new, more perfect forms of activity, penetrate deeper into the secrets of nature, learn new things about themselves, their own nature. They become thinner, thanks to culture, human feelings. The method of embodying what has been discovered and felt is being improved. Without constant development, without creativity, culture cannot exist. creative, heuristic function culture is its second defining function.
The need to create something new arises from dissatisfaction with what is already available, already achieved. But in order for there to be a need to create something new, to search for something more perfect, it is necessary that what is already available and existing is well mastered. An important function of culture function of historical continuity. Without knowledge and mastery of everything that has been achieved by mankind, the further development of culture is impossible (see Section IV "Continuity in the Development of Culture").
Man and mankind express themselves in culture and, mastering it, firstly, become people, and secondly, they gain knowledge about nature, about those living nearby and about other countries and peoples, about the past and the present. It implements cognitive function culture.
But, acquiring, thanks to culture, a holistic view of one's own and of other peoples and countries, of people in general, a person begins to better understand these people and other peoples: their customs, way of life, way of life, traditions. And this makes it possible to communicate. But without knowledge and understanding of other people, different from us, it is difficult. The function of communication is closely connected with the cognitive function of culture. communicative.
Communication can be direct, when people travel, see, meet a different culture and new people, and indirect, through works of art, scientific publications, special study of certain areas of culture.
The functions of culture are not separated from each other, but interpenetrate and complement one another. The knowledge given by culture helps people to communicate. Communication of people, in turn, brings new knowledge. B. Shaw said about this, as always, concretely and figuratively: “If you have an apple and I have it. We exchange, each has an apple. If each of us has an idea and we pass them on to each other, then the situation changes. Everyone immediately becomes richer, namely, the owner of two ideas.
But in order to reveal the content of culture, it is necessary to master its language, symbolism, sign system, through which culture conveys its content. These are the features of mores, customs, forms of human behavior, etc. And, of course, knowledge of the language that is spoken and written is very important. This semiotic, or sign function culture.
In each society, in the course of cultural and historical development, its own culture is formed, its own unwritten rules of behavior and communication are formed, it is determined what can and cannot be done, how it is customary to dress, etc. And people, in order to live in this society, obey these rules . This manifests itself normative function culture.
The norms of behavior and communication established by culture are changing. And if in traditional societies they are quite strictly regulated, then modern world allows greater freedom of behavior and communication of people. However, even now, the obvious violation of the norms (conscious or accidental) is perceived as a challenge.
But in order to function in society as its full member, it is not enough to master behavioral norms. It is necessary to master a certain system of knowledge, value orientations, social norms and rules. Required socialization personality. And this function is also performed by culture. The socialization of the individual is achieved through a targeted impact on the individual (upbringing, education), as well as spontaneously.
It has always been important, but now it has acquired a special significance. axiological function culture. Culture, asserting certain values, forms value orientations. They are different in different eras, among different peoples, in different social strata of society. Knightly prowess, noble code of honor, merchant's word of honor, professional pride of a specialist, scientific conscientiousness of a scientist, performance of military duty by the military: "I have the honor!"
The unwritten code of honor of the Russian intelligentsia, which has always lived quite poorly, is decency and neatness.
Cultural values are formed by traditions, by the whole way of life. Literature, art in general, and now the media, and mainly television, play a big role in this. What values it affirms is known to all. But to figure out what is really a cultural value, and everyone can and should make their choice.
There are many functions of culture, and all of them are important. But the functional interpretation of culture is not an all-encompassing characteristic of it.
Not everything in a culture can be explained in terms of "function". Culture cannot be considered only from the point of view of how it serves society, since it has an independent value. It arose as a mode of existence of life and turned into the essence of life's existence.
We have named far from all the functions of culture, but already from what has been said it is clear what an enormous role culture plays, how comprehensively it serves society and man. And if we agree with the opinion that the significance of culture does not come down to this (and I would like to agree with it), then the significance and necessity of culture both for a person and for society becomes even more obvious.
From the book History of Culture: Lecture Notes author Dorokhova M A5. Significance and functions of culture The importance of culture in our world is enormous. It plays the first role in the development of society. Consider the main functions of culture, its phenomenon.1. Human-creative function. She is at the head. Its other name is humanistic. Everything
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From the author's book From the author's bookDoll functions in culture
From the author's bookTOPIC 2 Types, forms, content and functions of culture Above we noted: culture is a phenomenon of a person in history, a type of his being in the world, a way of his life, self-realization, inherent only to a person. The animal world does not express anything except its natural reality.
| Parameter name | Meaning |
| Article subject: | Humanistic function |
| Rubric (thematic category) | Story |
cognitive function
Functions of culture
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Structure and functions of culture
Culture can be structured according to various principles. One of them was already found in the XVIII-XIX centuries by Herder and brothers Jacob and Wilhelm Grimm. Collecting folk songs and fairy tales, they drew attention to the characteristic differences that each of the European nations brings to their work, and concluded that these distinctive features can distinguish the culture of Greece or Rome, German or French culture. In the 19th century, Danilevsky introduced the concept of “cultural-historical type” into science, identifying 10 types of culture in world history based on religious, artistic, political, and socio-economic foundations. Danilevsky considered such types of culture as Egyptian, Iranian, Indian, Chinese, Ancient Greek and others, described the features of each type and outlined the main trends in its development. At the same time, he did not aim to consider the numerous connections and relationships between the various elements of culture within the entire system, to clarify its structure, to find common elements that are part of any culture.
Traditionally, it is customary to divide the systemic integrity of culture into two types - material and spiritual cultures, while each of them is also divided into certain subspecies that have their own specifics and at the same time carry all the qualitative characteristics of the whole.
Adaptive function ( abstract )
Each person, like each generation, comes into the world at a certain level of cultural development. To live in this world, a person needs all the cultural conquests achieved by society. Οʜᴎ adapt a person in the world, adapt him to reality, helping him to carry out his life activity. Culture offers everyone a system of actions that connect him with the surrounding reality, ways and means of solving the problems that confront him.
culture, as a carrier and translator social type memory (compendium)
culture, as a keeper of the features and mental traits of the ethnic group (compendium)
Worldview - contributes to the development of a certain worldview (compendium)
Any human activity becomes a source of knowledge. In society, there are forms of knowledge preservation: moralityь stores knowledge about human relations; art and religion make attempts to give systematic knowledge about the world; science considers the essential aspects and connections of the world. Culture allows you to successfully master these forms of knowledge in any field of activity.
Communicative function.
communication understand as communication-communication between generations, peoples, epochs in time and space. It is culture that makes such communication possible and productive. Culture retains the forms and methods of communication and transmission of information, offers certain traditions, accumulated experience, standards, ideals, and more.
Regulatory function ( abstract )
The mechanism for regulating relations between people in the form of certain norms, traditions, customs.
Man is the main object and subject of any culture. Culture does not exist outside of a person, just as a person does not exist outside of culture. Each society can offer only two types of organization of relations between people: individualization and socialization.
V individualization there is a high interest in each individual person, society needs to have as many unique, original people as possible, actively contributing to social progress. Socialization here the main place is given to society. socialization creates the realm of the standard. The initiative is not overly approved, but often punished.
Humanistic function - concept and types. Classification and features of the category "Humanistic function" 2017, 2018.
"A philosopher, - noted A. Schopenhauer, should never forget that philosophy is an art, not a science."
Two trends are clearly visible in world philosophy: it is being brought closer either to science or to art. We have already talked about the first trend, and the representatives of the second trend are Kierkegaard, A. Schopenhauer, F. Nietzsche, F. J. Schelling, Heidegger, existentialists: Camus, Jaspers, postmodernists: M. Foucault, J. Derrida, J. Lyotard.
So, we will talk about the sensual-aesthetic orientation of philosophy.
The Greek word "aestheticos" literally means sensual, feeling.
Why is it that a rather impressive number of philosophers adhere not to a scientific, but to a sensual-aesthetic orientation?
Schelling, for example, believed that the ideals of philosophy can be realized only by those who have artistic talent. In philosophy, the intellectual is complemented by aesthetic contemplation and creativity. Philosophy is not content with the conceptual comprehension of the world, it still strives for the sublime. In this sense, art is more akin to her than science.
Philosophy is based not on a rational outlook, but on a worldview, an ascent to the highest, where oblivion of the irrational is abhorrent, and any attempt to prefer a concept to a feeling.
The comparison of philosophy with art vividly revealed the humanistic function of philosophy, its extremely attentive attitude to man. Philosophy exists only in the name of man.
However, until the effectiveness of philosophy, its orientation to practice, the question "what to do?" still remains unanswered.
Practical orientation of philosophy. moral function
Philosophy.
The sphere of ethics and morality is, first of all, people's ideas about good and evil, virtues and vices, proper and improper, values and ideals. In the tradition of philosophy, which came from Aristotle and I. Kant, it is customary to consider ethics as practical philosophy.
Ethics arises where philosophy comes into direct contact with the practical activities of people.
With the same enthusiasm with which scientific philosophy searches for truth, and aesthetics for the sublime and beautiful, practical philosophy is interested in achieving good. Genuine philosophy is always the search for good, the creation of a moral person.
Practice is understood as human activity aimed at achieving the goal.
The theoretical philosopher seeks to achieve truth and to get rid of delusions. It is practical in its own way, but in the realm of thought.
The aesthetic philosopher is attracted by the sublime and beautiful as a goal, and he acts, and he is practical in the sensual-emotional sphere.
The ethical philosopher chooses the ideals of goodness as his goal and therefore he is initially effective and practical.
Thus, philosophy reveals and develops the meanings of human deeds, actions, forms strategic goals. This is precisely where the practical potential of philosophy is realized.
Philosophy is woven into the practical activity of a person, which means that it is a kind of this activity.
The purpose of philosophy.
We have considered scientific, sensory-aesthetic and ethical philosophies. In all three cases, there was an abstraction from the integrity of philosophy, which is unacceptable to absolutize, otherwise philosophy would be identified, respectively, with science, art and practical action. Philosophy is guided by the ideals of science, art and practice, but these ideals acquire a specific originality in philosophy.
As Schelling noted, philosophy deals not only with truth and not exclusively with morality and beauty, but with what unites them all.
So philosophy is the whole. But as a doctrine of being, it appears as ontology(Greek: He is a being, logos is a doctrine, concept, thought, word).
Selection various kinds being - nature, man, society, technology - leads, respectively, to the philosophy of nature, the philosophy of man or anthropology (Greek Anthropos - man), the philosophy of society or social philosophy.