The term “culture” is of Latin origin. Initially it meant “cultivation, cultivation of the soil”, but later it received more general meaning. Culture is studied by many sciences (archaeology, ethnography, history, aesthetics, etc.), and each gives it its own definition. Distinguish material And spiritual culture. Material culture is created in the process of material production (its products are machines, equipment, buildings, etc.). Spiritual culture includes the process of spiritual creativity and the spiritual values ​​created in the form of music, paintings, scientific discoveries, religious teachings, etc. All elements of material and spiritual culture are inextricably linked. Man's material production activity underlies his activity in other areas of life; at the same time, the results of his mental (spiritual) activity materialize and turn into material objects - things, technical means, works of art.

Spiritual culture is a unique integrity of art, science, morality, and religion. The history of the formation of culture has a number of features. The accumulation of cultural values ​​proceeds in two directions - vertically and horizontally. The first direction of accumulation of cultural values ​​(vertically) is associated with their transfer from one generation to another, i.e. with continuity in culture.

The most stable aspect of culture is cultural traditions, elements of social and cultural heritage that are not just passed on from generation to generation, but are also preserved for a long time, over the lives of many generations. Traditions imply what to inherit and how to inherit. Values, ideas, customs, and rituals can be traditional.

The second line of accumulation of cultural values ​​(horizontally) is most clearly manifested in artistic culture. It is expressed in the fact that, unlike science, it is not individual components, actual ideas, parts of theory that are inherited as values, but an integral work of art.

Different approaches to the interpretation of culture:

• Philosophical-anthropological: culture is an expression of human nature, a body of knowledge, art, morality, law, customs and other characteristics inherent in man as a member of society.
• Philosophical-historical: culture as the emergence and development of human history, the movement of man from nature, the herd into historical space, the transition from a “barbarian” state to a “civilized” one.
• Sociological: culture as a factor in the formation of the life of a society, cultural values ​​are created by society and determine its development.

FUNCTIONS OF CULTURE:

• cognitive – a holistic idea of ​​a people, country, era;
• evaluative – selection of values, enrichment of traditions;
• regulatory or normative - a system of norms and requirements of society for all its members in all areas of life and activity (standards of morality, law, behavior);
• informative – transfer and exchange of knowledge, values ​​and experience of previous generations;
• communicative – the ability to preserve, transmit and replicate cultural values, development and improvement of personality through communication;
• socialization – the individual’s assimilation of a system of knowledge, norms, values, accustoming to social strata, normative behavior, and the desire for self-improvement.

In creativity, culture is organically fused with uniqueness. Each cultural value is unique, be it a work of art, an invention, a scientific discovery, etc. Replicating something already known in one form or another is the dissemination, not the creation, of culture.

"Mass culture" formed simultaneously with the society of mass production and consumption. Radio, television, modern means of communication, and then video and computer technology contributed to its spread. In Western sociology, “mass culture” is considered commercial, since works of art, science, religion, etc. act in it as consumer goods that can generate profit when sold if they take into account the tastes and demands of the mass viewer, reader, music lover .

“Mass culture” is called differently: entertainment art, “anti-fatigue” art, kitsch (from the German jargon “hack”), semi-culture. In the 80s The term "mass culture" began to be used less frequently, since it was compromised by the fact that it was used exclusively in a negative sense. Nowadays it has been replaced by the concept "popular culture", or "pop culture" Characterizing it, American philologist M. Bell emphasizes: “This culture is democratic. It is addressed to you, people without distinction of classes, nations, levels of poverty and wealth.” Moreover, thanks to modern means Thanks to mass communication, many works of art of high artistic value have become available to people. "Mass" or "pop culture" is often contrasted "elite" a culture that is complex in content and difficult for the unprepared to perceive. It usually includes films by Fellini, Tarkovsky, books by Kafka, Böll, Bazin, Vonnegut, paintings by Picasso, music by Duvall, Schnittke. The works created within the framework of this culture are intended for a narrow circle of people with a keen understanding of art and are the subject of lively debate among art historians and critics. But the mass viewer or listener may not pay any attention to them or may not understand them.

Recently, scientists have started talking about the emergence "screen culture" which is associated with the computer revolution. “Screen culture” is formed on the basis of the synthesis of computers and video technology. Personal contacts and reading books fade into the background. Appears new type communication, based on the possibilities of free access of the individual to the world of information. These are, for example, video phones or electronic banks and computer networks that allow you to receive information from archives, book depositories, and libraries on a computer screen. Thanks to the use of computer graphics, it is possible to increase the speed and improve the quality of the information received. The computer “page” brings with it a new type of thinking and education with its characteristic speed, flexibility, and reactivity. Many today believe that the future belongs to “screen culture.”

In the context of internationalization, the problems of preserving the culture of small peoples are becoming more acute. Thus, some peoples of the North do not have their own written language, and the spoken language is quickly forgotten in the process of constant communication with other peoples. Such problems can only be resolved through a dialogue of cultures, but on the condition that this must be dialogue “equal and different”. A positive example is the existence of several official languages ​​in Switzerland. Equal opportunities have been created here for the development of the cultures of all peoples. Dialogue also presupposes interpenetration and mutual enrichment of cultures. It is no coincidence that cultural exchange (exhibitions, concerts, festivals, etc.) has become a good tradition in the life of modern civilization. As a result of dialogue, universal cultural values ​​are created, the most important of which are moral norms, and primarily such as humanism, mercy, and mutual assistance.

Level of development of spiritual culture is measured by the volume of spiritual values ​​created in society, the scale of their dissemination and the depth of assimilation by people, by each person. When assessing the level of spiritual progress in a particular country, it is important to know how many research institutes, universities, theaters, libraries, museums, nature reserves, conservatories, schools, etc. it has. But alone quantitative indicators not enough for a general assessment. It is important to take into account quality of spiritual products - scientific discoveries, books, education, films, performances, paintings, musical works. The purpose of culture is to form every person’s ability to be creative, his sensitivity to the highest achievements of culture. This means that it is necessary to take into account not only what has been created in culture, but also how people use these achievements. That is why an important criterion for the cultural progress of a society is the degree to which social equality of people is achieved in introducing them to the values ​​of culture.

CLASSIFICATION OF VALUES:

• Vital – life, health, physical and spiritual well-being, quality of life.
• Social – social status and well-being, social equality, personal independence, professionalism, comfortable work.
• Political – freedom of speech, civil liberties, law and order, legality, security.
• Moral - goodness, honesty, duty, selflessness, decency, loyalty, love, friendship, justice.
• Religious - God, divine law, faith, salvation, grace, ritual, Holy Scripture and Tradition.
• Aesthetic – beauty, style, harmony, adherence to traditions, cultural identity.

The crisis situation that has developed in Russia is manifested with particular force in the spiritual life of society. The situation in the culture of our fatherland is assessed as extremely difficult and even catastrophic. With the inexhaustible cultural potential accumulated by previous generations and our contemporaries, the spiritual impoverishment of the people began. Mass lack of culture is the cause of many troubles in the economy and environmental management. The decline of morality, bitterness, the growth of crime and violence are evil growths based on lack of spirituality. An uncultured doctor is indifferent to the suffering of a patient, an uncultured person is indifferent to the creative quest of an artist, an uncultured builder builds a beer stall on the site of a temple, an uncultured farmer degrades the land... Instead native speech, rich in proverbs and sayings, is a language clogged with foreign words, thieves’ words, and even obscene language. Today, what the intellect, spirit, and talent of the nation has created over centuries is under threat of destruction - ancient cities are being destroyed, books, archives, works of art are being lost. folk traditions skill. The danger to the present and future of the country is the plight of science and education.

The problem of protecting and preserving the cultural heritage of the past, which has absorbed universal human values, is a planetary problem. Historical cultural monuments are also dying from the inexorable destructive influence of natural factors: natural - sun, wind, frost, moisture and “unnatural” - harmful impurities in the atmosphere, acid rain, etc. They are also dying from the pilgrimage of tourists and excursionists, when it is difficult to preserve a cultural treasure in its original form. After all, let’s say, when the Hermitage in St. Petersburg was founded, it was not designed to be visited by millions of people a year, and in the New Athos Cave, due to the abundance of tourists, the internal microclimate has changed, which also threatens its further existence.

Science as a whole can be viewed from three perspectives:

• as a special system of knowledge;
• as a system of specific organizations and institutions with people working in them (for example, industrial research institutes, the Academy of Sciences, universities), developing, storing and disseminating this knowledge;
• as a special type of activity - a system of scientific research, experimental design research.

The peculiarity of scientific knowledge lies in its deep insight into the essence of phenomena and their theoretical nature. Scientific knowledge begins when a pattern is realized behind a set of facts - a general and necessary connection between them, which makes it possible to explain why a given phenomenon occurs this way and not otherwise, and to predict its further development. Over time, some scientific knowledge moves into the field of practice. The immediate goals of science are the description, explanation and prediction of processes and phenomena of reality, that is, in a broad sense, its theoretical reflection. The language of science differs significantly from the language of other forms of culture and art in its greater clarity and rigor. Science is thinking in concepts, and art is thinking in artistic images. At different stages of the development of society, scientific knowledge performed various functions: cognitive-explanatory, ideological, prognostic.

Over time, industrialists and scientists saw in science a powerful catalyst for the process of continuous improvement of production. Awareness of this fact dramatically changed the attitude towards science and was an essential prerequisite for its decisive turn towards practice. You have already become familiar with the revolutionary influence of science on the sphere of material production. Today, science is increasingly revealing another function - it is beginning to act as social force, directly involved in the processes social development and management of it. This function is most clearly manifested in situations where the methods of science and its data are used to develop large-scale plans and programs for social and economic development, for example, such as the program for the economic and political integration of member countries of the EEC.

In science, as in any area of ​​human activity, the relationships between those who are involved in it, and the actions of each of them are subject to a certain system ethical (moral) standards, defining what is permissible, what is encouraged, and what is considered impermissible and unacceptable for a scientist in various situations. These norms can be divided into three groups. TO first relate universal human requirements and prohibitions, such as “don’t steal”, “don’t lie”, adapted, of course, to the peculiarities of scientific activity.

Co. second This group includes ethical norms that serve to affirm and protect specific values ​​characteristic of science. An example of such norms is the selfless search and defense of truth. Aristotle’s saying “Plato is my friend, but truth is dearer” is widely known, the meaning of which is that in the pursuit of truth, a scientist should not take into account either his likes and dislikes, or any other non-scientific considerations.

TO third This group includes moral rules that relate to the relationship of science and the scientist with society. This range of ethical standards is often identified as a problem freedom of scientific research and social responsibility of a scientist.

The problem of the social responsibility of a scientist has deep historical roots. Among the areas of scientific knowledge, genetic engineering, biotechnology, biomedical and human genetic research occupy a specific place. The undeniable achievements of these sciences are combined with the growing danger for humanity of ill-considered or malicious use of their methods and discoveries, which can lead to the emergence of so-called mutant organisms with completely new hereditary characteristics that have not previously been found on Earth and are not due to human evolution.

The development of genetic engineering and related fields of knowledge required a different understanding of the connection between freedom and responsibility in the activities of scientists. Over the centuries, many of them, not only in word but also in deed, had to affirm and defend the principles of free scientific research in the face of ignorance, fanaticism, and superstition. Today, the idea of ​​unlimited freedom of research, which was certainly progressive before, can no longer be accepted unconditionally, without taking into account social responsibility. After all, there is responsible freedom and there is a fundamentally different free irresponsibility, fraught, given the current and future capabilities of science, with very serious consequences for humans and humanity.

Main components of worldview:

• cognitive – includes knowledge, scientific knowledge, styles of thinking of a community, people;
• value-normative – ideals, convictions, beliefs, norms;
• emotional-volitional – socio-psychological attitudes of the individual and society, transformation into personal views, beliefs, values, knowledge, norms of the community, people;
• practical – updating of generalized knowledge, values, ideals and norms, a person’s readiness for a certain type of behavior.

“Any reorganization of society is always connected with the reorganization of the school. New people and strength are needed - the school must prepare them. Where social life has taken a definite form, there the school has been established accordingly and fully corresponds to the mood of society.” Written in the second half of the 19th century, these words are still relevant today.

Throughout a person’s life, there is a process of his socialization - his assimilation of the social experience of past and contemporary generations. This process is carried out in two ways: during the spontaneous influence of life circumstances on a person and as a result of targeted influence on him by society, in the process of education and, above all, through the educational system that has developed in society and meets its needs. But society is heterogeneous: each class, social group, nation has its own idea of ​​the content of education.

Main directions of education reform:

• democratization: expansion of rights and freedoms educational institutions, openness of discussion and decision-making;
• humanitarization: increasing the role of humanitarian knowledge in the training of specialists, increasing the number of specialists in the field of humanities;
• humanization: society’s attention to the individual, his psychology, interests and needs;
• computerization: use of new modern technologies training;
• internationalization: creation of a unified education system at the national and global levels.

IN modern world There are a huge number of different types of schools and other educational institutions: Quaker schools in England, providing religious and pacifist education, secondary schools and vocational schools in the CIS countries, theological seminaries in all Christian countries, madrassas in the Muslim states of the East, universities, colleges , technical schools. But in this extremely variegated variety of systems and types of education, one can trace the general directions of its development in the modern world.

Religion is certain views and ideas of people, corresponding rituals and cults. Faith, according to the Gospel, is the realization of what is hoped for and the assurance of what is not seen. It is alien to any logic, and therefore it is not afraid of atheists’ justifications that there is no God, and does not need logical confirmation that He exists. The Apostle Paul said: “Let your faith rest not on the wisdom of men, but on the power of God.” Features of religious faith. Its first element is faith in the very existence of God as the creator of everything that exists, the manager of all affairs, actions, and thoughts of people. According to modern religious teachings, man is endowed by God with free will, has freedom of choice and, because of this, is responsible for his actions and for the future of his soul.

Stages of development of religion:

• natural religion: finds its gods in natural conditions;
• religion of law: the idea of ​​an omnipotent God-lord, obedience to divine commandments;
• religion of redemption: belief in the merciful love and mercy of God, liberation from sins.

Structure of religion:

• religious consciousness;
• religious faith;
• religious ideas;
• religious activities;
• religious communities, denominations, churches.

Religious consciousness:

• religious psychology, which includes: feelings and moods, habits and traditions, religious ideas;
• religious ideas, which include: theology (theory of God), cosmology (theory of the world), anthropology (theory of man).

Anthropological foundations of religion:

• ontological (ontology is the philosophical doctrine of being) - this is the attitude of a mortal person to eternity, belief in personal immortality, the assumption of the posthumous existence of the soul;
• epistemological (epistemology theory of knowledge) is a person’s cognitive attitude to Infinity, the contradiction between the abstract possibility of knowing the world as a whole and the real impossibility of such knowledge, only religion explains the world as a whole from its beginning to the “end of time”; a religious worldview is a holistic worldview;
• sociological - this is an attitude to the real conditions of human life in the past, present and future, a person’s desire for a fairly organized world;
• psychological - a feeling of fear, loneliness, uncertainty, the desire to be sovereign, self-sufficient, to be understood, to be involved in the world of other people, to assert oneself, to find a second “I”, to resolve the problem of understanding in the sphere of religious consciousness, hope in God.

Functions of religion:

• worldview is a religious worldview, an explanation of the world, nature, man, the meaning of his existence, worldview;
• compensatory - this social inequality is compensated by equality in sinfulness, suffering, human disunity is replaced by brotherhood in the community, the powerlessness of man is compensated by the omnipotence of God;
• regulatory is a regulator of people’s behavior, it organizes the thoughts, aspirations and actions of a person, groups, communities with the help of certain values, ideas, attitudes, traditions;
• cultural transmission is the introduction of a person to cultural values ​​and traditions of religious culture, the development of writing, printing, art, and the transfer of accumulated heritage from generation to generation.

The idea of ​​the existence of God is the central point of religious faith, but does not exhaust it. Thus, religious faith includes: moral standards, moral standards that are declared to originate from divine revelation; violation of these norms is a sin and, accordingly, is condemned and punished; certain legal laws and regulations, which are also declared to have either occurred directly as a result of divine revelation, or as the result of the divinely inspired activity of legislators, usually kings and other rulers; faith in the divine inspiration of the activities of certain clergy, persons declared saints, saints, blessed, etc.; Thus, in Catholicism it is generally accepted that the head of the Catholic Church - the Pope - is the vicar (representative) of God on earth; faith in the saving power for the human soul of those ritual actions that believers perform in accordance with the instructions of the Holy Books, clergy and church leaders (baptism, circumcision of the flesh, prayer, fasting, worship, etc.); faith in the divine direction of the activities of churches as associations of people who consider themselves adherents of a particular faith.

There is a variety of beliefs, sects, and church organizations in the world. This and various shapes polytheism(polytheism), the traditions of which come from primitive religions (belief in spirits, worship of plants, animals, souls of the dead). Various forms are adjacent to them monotheism(monotheism). Here are national religions - Confucianism (China), Judaism (Israel), etc., and world religions, formed during the era of empires and found adherents among peoples speaking different languages ​​- Buddhism, Christianity, Islam. It is world religions that have the greatest influence on the development of modern civilizations.

Buddhism - the earliest world religion in terms of its appearance. It is most widespread in Asia. The central area of ​​Buddhist teaching is morality, the norms of human behavior. Through reflection and contemplation, a person can achieve the truth, find the right path to salvation and, observing the commandments of holy teaching, come to perfection. The elementary commandments, obligatory for everyone, come down to five: do not kill a single living creature, do not take someone else's property, do not touch someone else's wife, do not tell lies, do not drink wine. But for those who strive to achieve perfection, these five commandments-prohibitions develop into a whole system of much more strict regulations. The prohibition of killing goes so far as to prohibit the killing of even insects that are barely visible to the eye. The prohibition to take someone else's property is replaced by the requirement to renounce all property at all. One of the most important precepts of Buddhism is love and mercy for all living beings. Moreover, Buddhism prescribes not to make any distinction between them and to treat the good and the evil, people and animals equally favorably and compassionately. A follower of the Buddha should not pay evil for evil, because otherwise not only are they not destroyed, but, on the contrary, enmity and suffering increase. You can't even protect others from violence and punish murder. A follower of the Buddha must have a calm, patient attitude toward evil, avoiding only participation in it.

Christianity - the second oldest world religion. Nowadays it is the most widespread religion on Earth, numbering over 1024 million adherents in Europe and America. The moral rules of Christianity are set out in the commandments of Moses: “thou shalt not kill”, “thou shalt not steal”, “thou shalt not commit adultery”, “honor thy mother and father”, “thou shalt not make thyself an idol”, “thou shalt not take the name of the Lord God in vain”...Central in Christianity are the idea of ​​human sinfulness as the cause of all his misfortunes and the teaching of deliverance from sins through prayer and repentance. The preaching of patience, humility, and forgiveness of offenses is limitless. “Love your enemies,” Jesus teaches. “Bless those who curse you, give thanks to those who hate you, and pray for those who mistreat you.”

Islam (Muslim) - the latest world religion to emerge. There are about a billion of its adherents on Earth. Islam became most widespread in North Africa, South-West and South Asia. “Islam” translated into Russian means “submission”. Man, according to the Koran, is a weak creature, prone to sin, he is not able to achieve anything in life on his own. He can only rely on the mercy and help of Allah. If a person believes in God and follows the instructions of the Muslim religion, he will deserve eternal life in paradise. Demanding obedience to Allah from believers, Islam prescribes the same obedience to earthly authorities. A characteristic feature of the Muslim religion is that it vigorously intervenes in all spheres of people's lives. Personal, family, social life of Muslim believers, politics, legal relations, court - everything must obey religious laws.

In this regard, today people are increasingly talking about the processes of “Islamization,” which means, firstly, the content of political programs put forward and implemented in a number of countries in the Muslim world (Pakistan, Iran, Libya). Although their implementation may be different, nevertheless, they all declare their goal to be the construction of an “Islamic society” in which economic, social and political life will be determined by the norms of Islam.

Secondly, “Islamization” refers to the continuing spread of this relatively young religion in several areas of Asia, Africa, India, and the Far East. The process of “Islamization” is very controversial. On the one hand, it reflects the desire of the peoples of developing countries to free themselves from the remnants of colonialism and Western influence, on the other hand, the implementation of Islamic slogans by the hands of extremists can bring untold troubles to humanity.

The impact of religion on personality is contradictory: on the one hand, it calls a person to observe high moral standards, introduces to culture, and on the other hand, preaches (at least many religious communities do this) submission and humility, refusal of active actions even when their goal is the good of people. In some cases (as in the situation with the Sikhs), it contributes to the aggressiveness of believers, their separation and even confrontation. If we cannot give a general formula that allows us to assess whether this or that position in relation to religious faith is progressive or reactionary, then there are still some general provisions regarding the relationship between believers, between believers and atheists.

They exist as moral, legal (legal) relations. First, in respect for another person, for other people, even if they believe in a different God (or gods), they believe in the same God differently, if they do not believe in God, they do not perform religious rites at all. To believe or not to believe in God, to perform religious rites or not is a private matter for each person. And not a single government body, not a single government agency, not a single public organization does not have the right to hold anyone accountable - criminal or civil - for his belief or unbelief. This does not mean that the state and society are indifferent to any religious activity.

There are religions that require human sacrifices, the rites of which physically and spiritually disfigure people, excite crowds and direct them to pogroms, murders, and outrages. Of course, the state, the law, public opinion are against this. But this is not religion itself, not faith itself, but activity harmful and illegal. And the state’s fight against this activity does not at all mean that it violates the principle of freedom of conscience.

A person whose spiritual life is highly developed, as a rule, possesses an important personal quality: he acquires spirituality as a desire for the height of one’s ideals and thoughts, which determine the direction of all activities. Spirituality includes warmth and friendliness in relationships between people. Some researchers characterize spirituality as the morally oriented will and mind of a person.

It is noted that the spiritual is a characteristic of practice, not just consciousness. A person whose spiritual life is poorly developed unspiritual. At the heart of spiritual life - consciousness. You already have some idea about it. Let us recall: consciousness is a form of mental activity and spiritual life, thanks to which a person comprehends, understands the world around him and his own place in this world, forms his attitude towards the world, determines his activities in it. The history of human culture is the history of the human mind.

The historical experience of generations is embodied in created cultural values. When a person communicates with the values ​​of the past, the culture of the human race, as it were, overflows into the spiritual world of the individual, contributing to his intellectual and moral development. Spiritual life, the life of human thought, usually includes knowledge, faith, feelings, needs, abilities, aspirations, and goals of people. The spiritual life of an individual is also impossible without experiences: joy, optimism or despondency, faith or disappointment. It is human nature to strive for self-knowledge and self-improvement. The more developed a person is, the higher his culture, the richer his spiritual life.

The condition for the normal functioning of a person and society is the mastery of the knowledge, skills, and values ​​accumulated over the course of history, since each person is a necessary link in the relay of generations, a living connection between the past and the future of humanity. Anyone who, from an early age, learns to navigate it, to choose for himself values ​​that correspond to personal abilities and inclinations and that do not contradict the rules of human society, feels free and at ease in modern culture. Each person has enormous potential for the perception of cultural values ​​and the development of their own abilities. The ability for self-development and self-improvement is the fundamental difference between humans and all other living beings.

Ethical(custom, moral character) - means to always act in accordance with the moral law, which should be the basis of the behavior of all.

Religious(piety, piety) - faith dominates in life, not reason, selfless service to God, fulfillment of divine commandments. Accept the will of the Heavenly Father and build your life in accordance with it.

Humanistic(humanity) is the desire for improvement, self-expression, self-affirmation of the individual, the harmonious development of human value abilities, feelings and reason, the development of human culture and morality.

Criteria for the spiritual culture of a person.

• Active creative attitude to life.
• Willingness for dedication and self-development.
• Constant enrichment of your spiritual world.
• Selective attitude to sources of information.
• System of value orientations.

A person can preserve his uniqueness, remain himself even in extremely contradictory conditions only if he has formed as a person. To be an individual means to have the ability to navigate a variety of knowledge and situations and to bear responsibility for one’s choices, and to be able to withstand many negative influences. The more complex the world and the richer the palette of options for life aspirations, the more pressing the problem of freedom to choose one’s own position in life. The relationship between man and the culture around him constantly changed in the process of civilization development, but the main thing remained the same - the interdependence of universal, national culture and the culture of the individual. After all, a person acts as a bearer of the general culture of humanity, both as its creator and as its critic, and universal human culture is an indispensable condition for the formation and development of a person’s spiritual culture.

In the process of cognition, such a quality of a person’s inner world as intelligence is formed. The word is of Latin origin and means knowledge, understanding, reason. But this is a human ability that differs from his feelings (emotions), will, imagination and a number of others. Intelligence, first of all, is closest to the concept of “mind” - a person’s ability to understand something, to find the meaning of any things, phenomena, processes, their causes, essence, place in the world around them. A person’s intellectual potential is associated with the culture on which he bases his activities, which he has mastered and which has penetrated into his inner world. Intelligence is a person’s ability to obtain new information based on what he had at one or another stage of the cognition process, through reasoning, conclusions, and evidence.

The spiritual world of man is not limited to knowledge. An important place in it is occupied by emotions - subjective experiences about situations and phenomena of reality. A person, having received this or that information, experiences emotional feelings grief and joy, love and hatred, fear or fearlessness. Emotions, as it were, paint acquired knowledge or information in one or another “color” and express a person’s attitude towards them. The spiritual world of a person cannot exist without emotions, a person is not an impassive robot processing information, but a personality capable of not only having “calm” feelings, but in which passions can rage - feelings of exceptional strength, persistence, duration, expressed in the direction of thoughts and forces to achieve a specific goal. Passions sometimes lead a person to great feats in the name of people’s happiness, and sometimes to crimes. A person must be able to manage his feelings. To control both these aspects of spiritual life and all human activities in the course of his development, will is developed. Will is a person’s conscious determination to perform certain actions to achieve a set goal.

The worldview idea of ​​the value of an ordinary person, his life forces today in culture, traditionally understood as the repository of universal human values, to highlight moral values ​​as the most important, determining current situation the very possibility of its existence on Earth. And in this direction, the planetary mind is taking the first, but quite tangible steps from the idea of ​​the moral responsibility of science to the idea of ​​​​combining politics and morality.

It is necessary to explain the differences and relationships between spiritual and material culture.

Justify your point of view on the emergence of subculture, mass and elite culture, counterculture.

Refer to history materials that address cultural issues, as well as the MHC curriculum.

Try to determine the state of the spiritual culture of your country.

Pay attention to the achievements of science and technology that exist in the world and in your country.

Try to determine the features of education in the world, in Russia, in your country.

When determining the role of religion, consider the problem as a dialogue and cooperation between believers and non-believers, because the basis of this process is freedom of religion.

To complete tasks on Topic 8 you need:

1. KNOW THE TERMS:
Spiritual culture, folk culture, mass culture, elite culture.

2. DESCRIBE:
Religion as a cultural phenomenon, education in modern society.

3. CHARACTERIZE:
The diversity of cultural life, science as a system of knowledge and a type of spiritual production, the scientific picture of the world, the essence of art, its origin and forms.

The spiritual world of man and activity

Scientists often characterize the spiritual world of man as an indissoluble unity of mind, feelings, and will. The world of personality is individual and unique.

The spiritual world of everyone can be correctly understood only taking into account the characteristics of the community to which the individual belongs, only in close connection with the spiritual life of society.

The spiritual life of a person and society is constantly changing and developing.

What is the value of a book: in its content or in the quality of paper, cover, font, etc.? Is the creative activity of those people who do not create, but only spread spiritual values? How does “consuming” a book differ from consuming food?

IT IS USEFUL TO REPEAT QUESTIONS:

The concept of “culture”, spiritual culture, types of activities, human needs.

Let us remember the difference between spiritual activity and material activity: the first is associated with a change in people’s consciousness, the second with the transformation of objects of nature and society. The cognitive activity discussed above is an important manifestation of spiritual activity. Its result is knowledge.

However, spiritual activity is not limited to cognitive activity. Considering spiritual activity as a whole, we can conditionally distinguish two types of it: spiritual-theoretical and spiritual-practical.

The first type is the production (creation) of spiritual values ​​(spiritual benefits). The product of spiritual production is thoughts, ideas, theories, norms, ideals, images, which can take the form of scientific, philosophical, religious and artistic works (for example, thoughts about the evolution of the organic world, set out in Charles Darwin’s book “The Origin of Species by Natural Means”). selection”, ideas and images of L. Tolstoy’s novel “War and Peace”, images captured in the painting of I. Repin or the music of P. Tchaikovsky), legislative acts.

The second type is the preservation, reproduction, distribution, dissemination, as well as the development (consumption) of created spiritual values, i.e. activity, the result of which is a change in people’s consciousness.

CREATION OF SPIRITUAL VALUES

In order to understand the features of spiritual production, let us compare it with material production. In short, material production is the creation of things, and spiritual production is the creation of ideas. Created things are a product of labor. What about ideas? They are also the result of labor efforts, mainly mental ones. You know that a novel or a scientific book, an artistic canvas or a major musical work is often the work of the author for many years.

Can we consider that material and spiritual production differ in that the first is based on physical labor, and the second on mental labor? If we think about it, we will come to the conclusion that everything that a person does in material production first passes through his consciousness. Can not be

labor without awareness of its goals and means. As they say, everything needs to be “done with your head.” And spiritual production, along with mental labor, sometimes requires considerable physical effort. Let us remember the work of a sculptor or conductor, ballerina or experimental scientist.

Let us also note that spiritual production, as can be seen from what has been said, is connected with material production. Firstly, paper, paints, devices, musical instruments and much more are a necessary condition for spiritual production. Secondly, some products of spiritual production are an element of material production: these are technical ideas and scientific theories that become productive forces.

Spiritual production is carried out, as a rule, by special groups of people whose spiritual activity is professional. These are people who have the appropriate education and mastery of skills. Of course, knowledge and mastery of the techniques of this type of activity are not enough. After all, the product of spiritual production is distinguished by novelty, uniqueness, and therefore, it is the result of creative activity.

But spiritual production, along with professional activity, also includes activities constantly carried out by the people. Its result may be a folk epic, ethnoscience, rituals that have independent value (folk tales and epics, recipes for herbal treatment, folk wedding ceremonies and so on.). Many people, not being professionals, enthusiastically become involved in creative spiritual activities through participation in amateur artistic activities. Some of them rise to the level of professionals in their creativity. Often, images or knowledge created, for example, by the creativity of folk musicians or healers, become the basis of artistic works of professional artists or scientific works of specialists.

An important feature of spiritual production is that its products are created not only to satisfy the existing need in society for certain spiritual goods, but also for the self-realization of a thinker, artist, etc. They satisfy the author’s internal need to manifest, express himself, convey his mood, to realize your abilities. For a scientist, musician, artist, poet, the value of work lies in the value not only of its results, but also of the process of creating the work itself. This is what the English wrote:

Russian naturalist C. Darwin (1809-1882): “My main pleasure and only occupation throughout my life was scientific work, and the excitement it causes allows me to forget for a while or completely eliminates my constant bad health.”

This feature of spiritual production is also connected with the fact that there is often a period of time between the moment of creation of a spiritual product and the time of revealing its meaning for other people. Some technical inventions and works of art were understood and adequately appreciated only after the death of their creators, and sometimes after centuries.

So, spiritual production is the activity of people to create spiritual values. Many of them - scientific discoveries, inventions - contribute to the development of the production of material goods. Others, such as social norms, help to organize the life of society. All spiritual values ​​are capable of satisfying a person’s spiritual needs and influencing his consciousness. This impact, the consequence of which is the growth of people’s spiritual culture, is ensured by activities to preserve, reproduce, and disseminate spiritual values ​​in society, i.e., spiritual and practical activities.

The product of spiritual production can also be delusions, utopias, false judgments, which often become widespread. However, humanity preserves those ideas and images that embody wisdom, knowledge, and experience.

PRESERVATION AND DISTRIBUTION OF SPIRITUAL VALUES

An original idea, a scientific discovery, a novel or a painting can be lost forever or remain in obscurity, and then it will have no impact on people. Let us remember the bitterness and sorrow caused by the destruction in Moscow in the 30s. the majestic Cathedral of Christ the Savior, erected in honor of the victory of Russian weapons in the Patriotic War of 1812. Nowadays folk remedies This and other destroyed temples were restored. Let us imagine how impoverished humanity would be if it did not know ancient mythology, if the Egyptian pyramids, Rublev’s paintings, Pushkin’s “Eugene Onegin” or Leonardo da Vinci’s mysterious Mona Lisa had not been preserved, how the appearance of St. Petersburg would fade without the “Bronze Horseman” - - a monument to Peter I or Moscow without St. Basil's Cathedral.

Who contributes to the preservation and dissemination of spiritual wealth? These are, first of all, various institutions that perform the functions of collecting, storing, researching and popularizing cultural, historical and natural scientific values. Let's start with museums. Their essence was initially well revealed by the ancient Vietnamese term “bao ta”, which means “repository of relics”. With the development of museums (now there are over 12 thousand of them in the world), they have become not only a collection of valuables, but thanks to their displays, exhibitions, excursions, they have become a serious source of replenishing the knowledge of millions of visitors.

Museums are diverse in their profile: historical (including archaeological, ethnographic, etc.), artistic, literary, natural history (botanical, geological, etc.), technical. In Russia and other countries there are many amateur (created on a voluntary basis) museums: these are museums of the history of educational institutions, military units, and enterprises.

The words “repository” and “distribution” also apply to libraries. The oldest of them appeared many centuries before the invention of printing: in the middle of the 7th century. BC e. At the court of the Assyrian king Ashurbanipal, a library of “clay books” was collected. With the development of book printing, the role of libraries constantly increased as the most important means of helping more and more people master scientific, literary, and spiritual values.

The network of libraries is enormous: from small ones - personal, school, city - to the largest book depositories. The Russian State Library, located in Moscow, has more than 41 million items in 247 languages.

The word “archive” (translated from Latin - letter storage) is often associated with something very old and distant from life. Archives, like libraries, have been known for a long time. Archives are a place where documents are stored, including the most ancient and very recent ones. Collections of archival sources are intended for scientific research and for practical purposes. The archives are continuously replenished, because new information about the activities of individuals, organizations, and government institutions is accumulated every day. Archives can be small (for example, the archive of a factory, where documents about its employees are stored) and gigantic, from which you can explore much that is not yet known or restore the truth that has been hidden for a long time. Thus, thanks to archival research, previously classified agreements were made public (for example, the secret protocol signed

Molotov and Ribbentrop on the eve of World War II). When restoring ancient Russian cities destroyed by the Nazis during the war, data was used on the architectural features and size of the restored buildings and cultural monuments. Long-standing reports about certain natural phenomena stored in archives helped geologists of the 20th century. discover colossal mineral reserves (oil, gas, etc.). Archival certificates help citizens confirm some of their rights (for example, certificates of work experience affect the size of the pension).

Thus, archives, libraries, museums are not only repositories; The ancient Egyptians called them “houses of life,” emphasizing the important role of these institutions in preserving and transmitting cultural heritage. Museums, archives, libraries are the property of the people, they should be accessible to everyone.

The effectiveness of spiritual and practical activities carried out by museums, libraries, archives largely depends on the “pilot” who paves the best path to knowledge for the visitor and reader. These “pilots” are guides, librarians, and archivists.

The aphorism “looking does not mean seeing” recalls one of the fundamental tasks of a museum worker - to teach “to see,” that is, to identify the essential features of the exhibition, thus obtaining the maximum information contained in it. Let's remember, for example, visiting an art gallery. Of course, being left alone with a painting, everyone experiences its aesthetic impact. But often much remains incomprehensible due to poor familiarity with the topic (for example, with stories on biblical themes), due to an insufficiently clear perception of the artistic style and its features. In such cases, the guide’s explanation is very significant.

IN In libraries, it is very difficult to navigate the world of books.

AND here the librarian’s advice helps to choose the right path to satisfy the reader’s needs, shape his interests and tastes.

The greatest contribution in terms of reach and national significance to the dissemination of spiritual values ​​is made by the school, and primarily by the teacher.

Let us remember the broad, social meaning of the word “teacher”: this is a thinker who leads people along the path of knowledge, helping them formulate their views, seek and find their path in life. It is the teacher who is for children and young people a living source of knowledge and skills, a bearer of the relay of times; he disseminates and passes on to new generations the most important, valuable

and humanly universally significant from what has been accumulated by science, technology, and art from ancient times to the present day. The teacher strives to lay the foundations for understanding the modern system of developing scientific knowledge about the world, man, and society. But in order to give students a spark of knowledge, wrote one of the famous teachers, V.A. Sukhomlinsky, the teacher needs to absorb a whole sea of ​​light.

The largest audience that perceives spiritual values ​​are hundreds of millions of readers of newspapers and magazines, radio listeners, television viewers, i.e. those who are constantly influenced by the media.

The undoubted national heritage are theatrical productions and films that have become classics, the reproduction of which on television introduces new generations to the art of the peoples of Russia and foreign countries. Thanks to a series of television broadcasts, the treasures of St. Petersburg museums became the property of millions of people living far from the Hermitage and the Russian Museum. You can easily multiply the number of examples that reveal the role of television in the reproduction and dissemination of spiritual values.

MASTERING SPIRITUAL VALUES

The creation, preservation and dissemination of spiritual values ​​are aimed, as noted above, at satisfying the spiritual needs of people. The process of satisfying them is called spiritual consumption, initiation into spiritual culture.

The most important spiritual need of a person is knowledge. Philosophers from different eras have talked about this. Aristotle wrote: “All people by nature strive for knowledge.” And the French thinker of the 16th century. M. Montaigne argued: “There is no desire more natural than the desire for knowledge.”

Another important spiritual need is aesthetic. The desire to master the world according to the laws of beauty, to see harmony in nature, in people, to deeply feel music, painting, poetry, to improve human relationships - all these are facets of a single aesthetic need.

Another spiritual need of a person is communication. Love for a person, friendship, camaraderie are truly human needs. Moral and psychological support, attention to each other, sympathy, empathy, exchange of ideas, joint creativity - these are some manifestations of the need for communication. (Remember what was said about the importance of communication in previous chapters.)

Spiritual needs give rise to activities aimed at satisfying them. There is, as it were, a movement towards each other: the activity of the writer meets the activity of the reader, the activity of the actor with the activity of the spectator, the activity of the teacher with the activity of the student. The spiritual life of society is unthinkable without the combination of spiritual production and spiritual consumption. No one can enjoy music that is not created. But a professional musician will be upset if the auditorium at his concert is half empty. Spiritual needs, thus, give rise to those types of activities that are aimed at the creation, dissemination of spiritual values ​​and familiarization with them. But the needs themselves are not immutable. When new spiritual values ​​appear, the need to join them also arises. A new book, for example, finds its readers. The creation of spiritual goods, thus, influences spiritual needs, expands and changes them. And the development (consumption) of spiritual values ​​also affects spiritual needs, expanding, enriching and deepening them.

So, in the spiritual life of society, activities aimed at the creation, preservation and dissemination of spiritual values, spiritual needs and spiritual consumption represent an inextricable unity.

Let's take a closer look at spiritual consumption. Spiritual values ​​most often appear before us in material form (sometimes they say that they have a material form). Thus, the content of a literary work, the thoughts and images created by the writer, can be captured in small or large print on dazzling white or gray paper, in paperback or hardcover. A book is a spiritual value, but at the same time a thing, an object.

When material goods are consumed, a specific material value (this thing) ceases to exist. For example, worn-out clothes and shoes no longer exist as values ​​determined by their purpose. Spiritual values, as a rule, can be used repeatedly and by many people over a long period of time. In cases where a work can be reproduced (books, sheet music, etc.), the destruction of one thing - a bearer of spiritual value - does not lead to the disappearance of the spiritual value itself. Consumption (use) of a unique painting in an art museum does not in any way affect its material form if optimal physical conditions for its preservation are met

(air temperature, humidity, etc.). Moreover, the value of spiritual products tends to increase as more and more people consume them.

Spiritual values, which are objects of consumption, do not disappear in the process of satisfying spiritual needs, but enrich the spiritual world of a person and become his property. This is the first feature of spiritual consumption.

The second feature is that the process of spiritual consumption is, to a certain extent, also a process of spiritual production. The perception of spiritual values ​​is creative. Everyone interprets the content of a literary work in their own way; the perception of a musical work gives rise to their own images and feelings. Any person experiences spiritual values ​​through the prism of his own experience, but it is always creative work soul and mind of a person.

The above allows us to conclude that

spiritual consumption is a special type of activity and, therefore, it has its own direction and requires certain efforts and the use of appropriate means.

The direction of spiritual consumption is determined by social conditions and the spiritual needs of a person. One is looking for books that encourage thinking about the meaning of human life, the other does not go beyond adventure literature. One reads the description of nature, the other skips these pages. One needs serious music, the other only an entertaining genre.

In the process of spiritual consumption, the means of achieving the goal are, on the one hand, material capabilities, and on the other, relevant knowledge and skills. To read a book, you need to be able to get it from the library or buy it. To listen to music, you must either get into a concert hall or own recordings and technical devices that allow you to reproduce the sound. In this case, a tape recorder is one of the means of satisfying the need for music. But, on the other hand, it is impossible to rise to the heights of spiritual culture without knowledge about literature and art, about writers and artists, about expressive means and ways of using them, without the skills to look and see, listen and hear, read and understand. The level of education and general culture of an individual directly affects the consumption of spiritual values.

Scientific research has led to the conclusion: the higher a person’s culture, the more money from the family budget he strives to allocate to satisfy spiritual needs.

activities (buying books, CDs, subscribing to magazines, visiting theaters, etc.), the more free time he spends on self-education and reading fiction and other types of spiritual consumption and creativity.

But it’s not just about quantitative indicators (costs Money and time), the main thing is the qualitative characteristics of spiritual consumption. You can use modern sound-reproducing technology to enjoy the masterpieces of world musical creativity, but the same equipment can reproduce primitive works, the value of which is questionable. From the television program you can choose performances with the participation of great actors of our time. But some people only watch sports competitions, while others sit for hours at the TV and watch everything. Consequently, the consumption of spiritual values ​​depends primarily on the subject of this activity, on his spiritual needs.

In many cases, spiritual consumption is greatly influenced by fashion. Certain books, theatrical performances, poems and songs can become fashionable. (Think about how to assess the impact of fashion on spiritual consumption. Will this assessment be positive or negative?)

The most common means of introducing spiritual values ​​are books, radio and television. Reading books is most important species spiritual consumption. “People stop thinking when they stop reading,” said the French philosopher D. Diderot (1713-1784). And another French thinker, R. Descartes (1596-1650), wrote: “Reading good books is like a conversation with the most respectable people of past centuries - their authors, and moreover, a learned conversation in which they reveal to us only the best of their thoughts.” .

Research by sociologists in the 60-80s. showed that over several decades there has been a shift in the structure of people’s cultural activities.

The consumption of culture “at home” (individually organized forms of cultural activity) has increased significantly compared to visiting cultural institutions (socially organized forms). The number of books in personal libraries is growing compared to library institutions, and the number of films and performances watched on TV has increased.

Disputes have arisen: is reading books being replaced by watching television?

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Slide captions:

The state's concern for the preservation of spiritual values ​​Prepared by: teacher primary classes Matveeva Svetlana Aleksandrovna 2015 Fundamentals of the Spiritual and Moral Culture of the Peoples of Russia 5th grade

Constitution Russian Federation Article 44. 1. Everyone is guaranteed freedom of literary, artistic, scientific, technical and other types of creativity and teaching. 2.Everyone has the right to participate in cultural life and use cultural institutions, to have access to cultural values. Everyone is obliged to take care of the preservation of historical and cultural heritage, to protect historical and cultural monuments.

Academician D.S. Likhachev said: “If a person does not like to at least occasionally look at old photographs of his parents, does not appreciate the memory of them left in the garden that they cultivated, which belonged to them, then he does not love them. If a person doesn’t like old streets, even bad ones, it means he doesn’t have love for his city. If a person is indifferent to the historical monuments of his country, he is, as a rule, indifferent to his country.”

Monument to Hermogenes

Unveiling of the monument to Hermogenes

Monument to Minin and Pozharsky

Mosques in Kazan

Buddhist temple in Chita

Buddhist temple in St. Petersburg

Spaso-Preobrazhensky Monastery

New Jerusalem Monastery in the Moscow region

Verkhoturye Monastery in the Urals

Seraphim-Diveevo Monastery

Cathedral of Christ the Savior

Museum-Reserve "Tsarskoe Selo"

Syuyumbike “The Leaning Tower”

Museum of Folk Wooden Architecture "Vitoslavice"

Shiryaevo Museum, Samara Region

KAZAN CATHEDRAL. In the very heart of the city stands a majestic five-domed temple with a high bell tower. This is Kazansky Cathedral, one of the most beautiful and rich churches in the Volga region. The grace of God truly extends over him. After all, the cathedral remained one of the few buildings in Syzran that survived the terrible fire of 1906. The entire city was engulfed in flames, and the cathedral rose among the flames, like a martyr at the stake, with its majestic bell tower. It survived thanks to the watchman, who put out the fire that spread to the temple in time.

SYZRAN KREMLIN. Syzran became the only city in the Samara province where its heart, the Kremlin, was preserved. It has become not just a symbol and calling card of our small homeland. The Syzran Kremlin combines two ideas - the valiant past of the city, founded to protect the outlying borders of Russia, and the truth of the Christian faith.

Cathedral of Christ the Savior Chapel of the Iveron Icon of the Mother of God Moscow Kremlin Monument to Minin and Pozharsky Spassky Gate Bell tower of Ivan the Great and the Tsar Bell

The state, society and every person should take care of the preservation of spiritual values

Thank you for your attention!

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The main objectives of the new discussion platform, created with the support of the Moscow government, are stated to be the mobilization of domestic intellectual potential to solve problems of overcoming the crisis, updating national security priorities in the field of strengthening spiritual unity and preserving the cultural and moral values ​​of the nation, as well as determining value and semantic guidelines for the development of Russia. The topic of the first meeting of the club participants was: “On the main directions of state policy in the field of preserving cultural and moral values ​​and strengthening the spiritual unity of the Russian people.”

Opening the meeting, the head of the Commission for Cultural, Information and Urban Development Policy of the Moscow Public Council, Mikhail Lermontov, said: “The most important word in understanding spirituality is responsibility before God, people, oneself, the people, the nation.” According to a descendant of the great Russian poet, a divided people, which the Ministry of Foreign Affairs recently recognized that the Russian people are today, does require spiritual unity. Mikhail Lermontov recalled that the slogan of our compatriots of the first wave of emigration was: “Separated, but not disconnected,” and this principle, according to him, must be implemented.

The President of the Foundation for Russian Expeditions and Travels, Vitaly Sundakov, stated during the discussion that he is “a supporter of concrete actions, not philosophizing.” According to him, you need to start with yourself, with an inventory of your resources, your capabilities, your priorities, your goals and values.

According to the President of the Foundation for Historical Perspective Natalia Narochnitskaya, “a nation is a living organism, with goals, values, with a common spirit, worldview, and idea of ​​good and evil.” If all this is destroyed, then the nation turns into a population, and the country into just a territory with minerals and industry. “Matter without spirit does not create history, it is dead, it only degrades,” concluded Narochnitskaya.

The most famous Russian philosopher, political scientist and publicist Sergei Kara-Murza said that it is necessary to give a clear answer to the question “is Russia an independent civilization, or is it part of Western civilization.” According to the scientist, “if the government on this issue goes against the understanding of the majority of the population, then this undermines the legitimacy of the government.” Sergei Kara-Murza called for getting rid of the illusion, “which remained in the Russian intelligentsia from the 19th century and Soviet times” - that spiritual values ​​can be preserved without material support from the state, regardless of social, political, and economic conditions. “If you don’t take care of a flower, it will die,” summed up the scientist, who complained about the negative role of the media, which, according to him, literally “repressed” the spiritual values ​​of the Russian people.

Nikolai Burlyaev, People's Artist of Russia, actor and director, president of the Golden Knight festival, spoke at a meeting of the Club about the negative role of many domestic media. According to him, the motto of many of them was a call to their readers: “Be shameless!” “The basis of most television programs today is ideological cynicism, a thirst for entertainment at any cost, a refusal to respect people, the categories of good and evil, and an awareness of responsibility for one’s viewer,” he emphasized. Nikolai Burlyaev sees a particular danger in the fact that today in Russia “all public influence and control over the functioning of cinema and, most importantly, television has been eliminated.”

The topic of preserving spiritual values ​​was developed by the Chairman of the Board of the Russian Foundation, Vyacheslav Rudnikov, according to whom, you first need to understand what these values ​​are and clearly formulate them. And then we will have to wage a real struggle for their preservation, since “serious forces” are and will be against this. Special attention, according to Vyacheslav Rudnikov, it is necessary to devote attention to the education of the younger generation. “We need to radically change education, we need to rethink the education system. There is a need for a reorganization of the information space and a completely different approach to publishing. It is necessary to look very carefully at what books are published and recommended for reading, especially in childhood and adolescence,” the chairman of the board of the Russian Foundation listed the priority steps.

Indeed, today Russia faces a real threat of destruction and loss of national self-identity. Critical deformations of its cultural and information space have arisen. Print and electronic media load the consciousness and subconscious with stereotypes of thinking and behavior that are alien to our spirituality and culture, and existing institutions designed to develop moral and aesthetic values ​​in a person do not cope with their tasks. Today the time has come to make the spiritual values ​​of the nation the national interests of Russia. It's time to talk about the spiritual sovereignty of Russia, without which, obviously, neither state nor economic sovereignty is possible.

In the meantime, Russia continues to remain a ship that does not know where it is sailing, and for which therefore no wind will be favorable. In such a situation, the role of structures like the “Values ​​of the Nation and National Interests of Russia” club established yesterday is especially important. They can become instruments that carry out a kind of “public audit” of any actions and decisions taken at all levels of government for their compliance with traditional spiritual and moral values ​​and national interests. This can become a form of effective public control, making it possible to really combat the arbitrariness of officials and the plague of corruption that is corroding the country, and will make it possible to stop the muddy stream of immorality and lack of spirituality that is sweeping Russia.

The determining importance of spiritual values ​​in the future of Russia and the world; “saving the People” - as the goal of the country’s development and any ongoing reforms; Russia's sovereignty in choosing its path ("sovereign democracy"); the priority of the cultural and moral component in overcoming corruption and other negative phenomena in our life; criteria for “quality of life” - not only in the material, but also in the spiritual dimension; such basic concepts as “unity of the Nation”, “autocracy of the People and their spiritual unity” - all this was repeatedly heard in the speeches of V.V. Putin, D.A. Medvedev, Yu.M. Luzhkov, and His Holiness Patriarch Alexy II.

At the same time, a huge disappointment was the lack of mention in the strategic development program of the state “2020” about the values ​​and meanings of this development, about the socio-cultural component of our future. The proposed scenario for Russia without these foundations cannot be perceived as acceptable and must be supplemented with life criteria that are essential for our Fatherland.

And this despite the fact that Russia faces a real threat of destruction of national self-identification. Critical deformations of its cultural and information space have arisen. In the geopolitical interests of the United States and its allies, they set themselves goals to further weaken Russia’s role in the world community. Through the use of social and national factors, negative processes are inspired in the spiritual sphere, entailing the destruction of historical, cultural, and ethical traditions. The cult of individualism, selfishness and violence is established, as well as disbelief in the ability of the state to protect its citizens; concepts such as duty, dignity, honor, loyalty to the Fatherland, and oath are devalued. To increase ratings and attract advertisers, print and electronic media load the consciousness and subconscious with stereotypes of thinking and behavior. Traditional forms of formation of the inner spiritual world are being replaced by television and the Internet. Existing institutions designed to develop moral and aesthetic values ​​in people are not coping with their tasks.

The time has come to take the next, absolutely necessary step: move from awareness to the formulation of goals and meanings, and then to their implementation. Already accepted as one of the political foundations of Russia, “sovereignty of democracy” implies not only the right of a sovereign state to choose the methods by which it will build a democracy “mandatory for all,” but also the right to choose the very form of this democracy, the very values ​​and approaches, which will form its basis. We are talking about the spiritual sovereignty of Russia, without which, obviously, neither state nor economic sovereignty is possible. Meanwhile, values ​​in today's Russia are not identified, the meanings are not defined, and the responsibility for following them for the current Government and Society has not been established.

Innovative development, growth in economic indicators and consumption levels - all this, of course, is important and necessary.

But it is also necessary to understand that all this is not the goal of development, but only a technology for achieving the main goal, which is MAN (or more broadly, THE PEOPLE) and his happiness. Human happiness, according to the worldview of Russian civilization, has never been reduced to the desire to consume more tomorrow than today, and even more so to the “freedom” to achieve personal success at the expense of the misfortune of others, without burdening oneself with such “non-competitive” restrictions as Conscience, Moral and Civil Liability.

Therefore, when building an “image of the future” for the country to strive for, it is necessary to proceed from the fact that Russia has its own historical path, its own values, its own ideal of society. It was in accordance with them that over the centuries the worldview, culture and morality of not only the state-forming Russian People, but also all other peoples who together formed a single statehood and Nation were built. Following this inner essence, and not the recipes of foreign "teachers", building in accordance with it the entire system of social, state and economic relations - this is the only opportunity for our People to create for themselves and their descendants a truly happy life on your own land. Society is only able to set and solve large-scale national problems - when it has a common system moral guidelines when the country maintains respect for the native language, for original national values, for the memory of ancestors, for national history.

This is precisely what can become the most important - sociocultural - innovation that Russia is able to offer humanity sliding into crisis as a real alternative to the outdated model of a society of selfishness and consumption.

But who is capable of taking on the highest responsibility - to formulate these values ​​and meanings, to be their measure and to monitor the compliance of all branches of the democratically elected Government with them? Only the People themselves, who, according to the Constitution, are “the bearer of sovereignty and the only source of power,” have the right to this.

Today we propose to all civil forces consolidated actions within the framework of the Public Council of the city of Moscow, which will undertake a kind of “public audit” of actions and decisions made - for compliance with their values ​​of the nation and national interests. This can become an effective form of public (civil) control, making it possible to really combat the arbitrariness of officials and the plague of corruption that is corroding the country. This will finally make it possible to stop the muddy stream of immorality and lack of spirituality that is sweeping Russia, to stop the industry of vice built on it, which cripples souls for the sake of money, destroying morality and true culture.

To unite the efforts of society to protect spiritual and moral values, historical and cultural heritage, participants in public hearings declare:

1. We realize that Russia is the basis of a unique thousand-year-old Russian civilization with its own path of historical development, with its own Great Russian culture, enriched by the cultures of the indigenous peoples of Russia.
2. Considering the outstanding role in the formation of moral and ethical values ​​and cultural traditions of Orthodoxy and in some regions of our country of Islam, as well as Buddhism, we consider it necessary to fully facilitate the efforts of these faiths in the spiritual improvement of society, including such areas as culture, education and the army.
3. We believe that the exercise of power in the country should be aimed at preserving the national self-identification of the People and their culture, protecting our traditional values ​​and way of life, nurturing patriotism and devotion to the Motherland, and maintaining national interests in the context of globalization.
4. We call on the authorities and civil society to apply effective mechanisms: to ensure information security, especially in the humanitarian sphere; countering the corruption of the Nation; propaganda of values ​​and ideals alien to Russian civilization, imposed from outside; the decomposition of the foundations of the state through the media, “mass culture” and pseudo-educational programs.
5. Our language and domestic literature - the most important components of national culture, the spiritual habitat of the Nation - serve not only as the basis of its existence, but also as a means of unity and mutual communication of all the peoples of Russia, as well as our compatriots, wherever they live. We believe that the Russian language and literature must be returned to a position corresponding to their meaning in school, society and throughout the Russian world.
6. Our main wealth and value are people. They shaped and preserved our spiritual heritage, our culture, our economic power. Having created a great country, our ancestors bequeathed it not only to us, but also to our descendants. And our duty is to preserve and revive Russia, to make its people strong and prosperous.
7. Our country’s experience of solidarity in moments of highest tension of the people, the plurality of national cultures and the centuries-old stability of the main religions, the inviolability of spiritual values ​​for the vast majority of the population, emotional openness, the very geopolitical position of Russia have created the necessary conditions for us to rethink our past and create a reliable , a conciliar system for the protection of traditional spiritual and moral values ​​and cultural heritage.
8. We believe that in the context of a growing global civilizational and value crisis, Russia is capable of presenting to the world its traditional ethics of spiritual unity and solidarity of people for the sake of a common goal as a real alternative to the cult of selfishness and consumerism implanted by the West in the process of globalization, and therefore is called upon to become one of the leading world civilization centers.
9. We are convinced that:
- rights and freedoms are inextricably linked with the duties of a citizen to the country and society, while the individual, realizing his interests, is obliged to correlate them with the interests of his neighbor, family, local community, and the entire People;
- Russia needs a legal mechanism for mutual civil and moral responsibility of the authorities, society and citizens; at the same time, civil servants must take an oath of personal responsibility for the actions and results of the decisions they make, as well as for inaction;
- corruption and embezzlement should be equated to high treason, and punishment for them should include confiscation of property, including property of immediate relatives and located outside Russia;
- the executive branch must immediately ensure openness and transparency in the expenditure of budget funds, as well as transparency of income and expenses of all civil servants and members of their families;
- in the education system, no less important than acquiring knowledge and skills should be the upbringing of a full-fledged creative personality and its civic virtues based on national spiritual and moral values ​​and cultural traditions;
- there are values ​​that are no lower than human rights; these are values ​​such as Faith, Morality, Shrines, Fatherland; When these values ​​and the implementation of human rights come into conflict, society, the state and the law must harmoniously combine both.
10. We consider the patriotic education of youth to be a priority task, designed to prevent the emergence of new “lost generations”. We are confident that the patriotic education of young Muscovites, along with love for the Motherland and civic virtues, should include their familiarization with traditional values, the spiritual, cultural and ethical tradition of Russia, its history and worldview. We count necessary creation in Moscow, a single Center for Patriotic Education of Youth with branches in all districts of the city, uniting into an association military-patriotic, military-sports, search, historical and other clubs involved patriotic education youth.
11. We fully approve of the foreign policy activity of the Moscow Government and the position of Mayor Yu.M. Luzhkov in Ukraine and Crimea. In our opinion, the transformation of Moscow into a recognized center of integration processes and international cooperation, in addition, should contribute to the education of internationalism among our fellow citizens, solidarity with compatriots abroad and rejection of any forms of interethnic and interreligious intolerance, including Russophobia, which undermines the foundations of the state. We propose to hold it in Moscow in the near future round table on this issue with all civil forces supporting the initiatives of Yu.M. Luzhkov.
12. We propose that Yu.M. Luzhkov, based on the results of these public hearings, create an absolutely necessary platform for civil society for public discussion “The values ​​of the nation and national interests” - by defining the system of basic values ​​and meanings of Russia’s development, modeled on those created by “United Russia” discussion platforms in the form of subject-oriented clubs. We invite Yu.M. Luzhkov to support the initiative to locate this site at the Institute of Philosophy of the Russian Academy of Sciences at Volkhonka, building 14.