Culture is divided into material and spiritual. It is important here not to confuse it with objects, cultural items. St. Basil's Cathedral, Grand Theatre etc. - objects of culture, but here is their qualitative characteristics: who, when, where, with what, etc. -- culture. The violin is a musical instrument, an object of culture, and the Stradivarius violin is an object culture XVI V. Performed on it musical composition- a subject of spiritual culture, but who, how, when, where, etc., i.e. its qualitative characteristic is culture. At the same time, spiritual culture is inextricably linked with material culture. Any objects or phenomena material culture They have a project at their core, embody certain knowledge and become values, satisfying human needs. In other words, material culture is always the embodiment of a certain part of spiritual culture. But spiritual culture can only exist if it is materialized, objectified, and has received one or another material embodiment. Any book, picture, musical composition, like other works of art that are part of spiritual culture, need a material carrier - paper, canvas, paints, musical instruments, etc.

Moreover, it is often difficult to understand what type of culture - material or spiritual - a particular object or phenomenon belongs to. Thus, we will most likely classify any piece of furniture as material culture. But if we are talking about a 300-year-old chest of drawers exhibited in a museum, we should talk about it as an object of spiritual culture. A book, an indisputable object of spiritual culture, can be used to light a stove. But if cultural objects can change their purpose, then criteria must be introduced to distinguish between objects of material and spiritual culture. In this capacity, one can use an assessment of the meaning and purpose of an object: an object or phenomenon that satisfies the primary (biological) needs of a person belongs to material culture; if it satisfies secondary needs associated with the development of human abilities, it is considered an object of spiritual culture.

Between material and spiritual culture there are transitional forms - signs that represent something different from what they themselves are, although this content does not relate to spiritual culture. The most famous form of sign is money, as well as various coupons, tokens, receipts, etc., used by people to indicate payment for all kinds of services. Thus, money - the general market equivalent - can be spent on buying food or clothing (material culture) or purchasing a ticket to a theater or museum (spiritual culture). In other words, money acts as a universal intermediary between objects of material and spiritual culture in modern society. But this conceals a serious danger, since money equalizes these objects among themselves, depersonalizing objects of spiritual culture. At the same time, many people have the illusion that everything has its price, that everything can be bought. In this case, money divides people and degrades the spiritual side of life.

Material culture is the world of things created or transformed by man. These include new varieties of plants, new breeds of animals, production, consumption, everyday life and man himself in his material, physical essence. The very first steps of culture on earth are connected with things, tools with which man influenced the world. Animals can also use various natural objects in the process of obtaining food, but none of them has created anything that does not exist in nature. Only man turned out to be capable of creating new objects that expand his capabilities and abilities to satisfy his needs.

This creative process had extremely important consequences. On the one hand, simultaneously with the creation and mastery of tools and the taming of nature (fire, animals), human consciousness gradually developed. For further activities It turned out that the senses alone were not enough for him, which reflect only the external aspects of things. Actions with things required an understanding of their internal properties, relationships between parts of objects, causes and possible consequences own actions and much more, without which human survival in the world is impossible. The need for such an understanding gradually develops the abstract-logical activity of consciousness, thinking. Great German philosopher Ludwig Feuerbach (1804-1872) said that animals reflect only the necessary light of the sun directly for life, humans reflect the radiance of distant stars; only human eyes know selfless joys, only man knows spiritual feasts. But man was able to come to spiritual feasts only when he began to change the world around him, when he created the tools of labor, and with them his history, in the process of which he endlessly improved them and improved himself.

On the other hand, along with the improvement of tools, living conditions also changed, knowledge of the world developed, relationships between people became more complex, and material culture became more and more intertwined with the also developing spiritual culture, forming a systemic integrity. To more fully understand the structure of culture, it is necessary to dismember this integrity and consider separately its main elements.

The culture of production is the most important element in material culture, since it is it that determines the quality of life in which this or that local culture develops and influences it. From whatever point of view we consider the forms and methods human existence in the world, it should be recognized that only the extraction and creation activities material goods is the basis of our life. A person eats to live, but he also needs other objects, without which life is similar to animal existence (home, clothes, shoes), as well as what can be used to create it. First of all, in the process of human activity various tools of labor are created. It was they who laid the foundation for the formation of man as a rational being (as opposed to an animal) and became the main condition for his further development.

The early period of human existence left us only primitive objects associated with the most important task of society at that time - the task of survival. Based on the tools that our ancestor used, we can draw conclusions about his general development, the types of activities and, consequently, the skills that he possessed. But man also made objects not related to labor activity, - utensils and decorations, sculptures and drawings. All this also required for its creation special devices, and certain knowledge about the materials used, and the corresponding skills. Many researchers believe that necklaces are made from natural material, figures, drawings were directly related to the same main task. Each element of the necklace signified the practical achievement of the person wearing it, the figures of people and animals, the drawings carried a magical meaning, everything was subordinated to one single goal - obtaining a means of subsistence. We can say that production activity forms the basis of the entire culture of the world; in any case, it served as the motivating force that revealed human capabilities, developed them and established “active man” (homo agens) in the world.

Already at the most early stages material production, its three main components emerged and became established, which became certain indicators of culture: technical equipment (tools of labor, means of labor and production, etc.), the labor process and the result of labor.

The degree of development of technology and all its elements in society demonstrates the level of knowledge accumulated by it related to providing living space, meeting the needs of each person, and the characteristics of the needs themselves. Each tool of labor is not only objectified knowledge, but also necessary condition activities of people. Consequently, it requires appropriate skills and abilities from those who apply it. Thus, the emergence of new technology and new technologies raises society to a new stage of development. Labor activity creates a double connection between people and production: a person creates a tool of labor, and a tool of labor creates, changes and, to a certain extent, improves a person. However, the relationship between man and tools is contradictory. Each new tool to one degree or another increases the natural capabilities of a person (expands the scope of his activity, reduces the expenditure of muscular energy, acts as a manipulator where the environment is dangerous for a person, takes on routine work), but thereby limiting the manifestation of his abilities, since everything large quantity action ceases to require him to fully devote his own strength. This increases labor productivity, improves individual abilities and skills of the worker, but dulls all other human data, “cancels” it as unnecessary. Together with the division of labor, a person becomes a “partial” person, his universal capabilities do not find application. He specializes, developing only one or a few of his abilities, and his other abilities may never reveal themselves. With the development of machine production, this contradiction deepens: production needed a person only as an appendage to the machine. Work on an assembly line is dull, since the worker has neither the need nor even the opportunity to think about what actions he is performing; all this must be brought to automaticity. These “demands” of technology on man marked the beginning of a process of alienation, in which both technology and the results of labor begin to confront man as some kind of external force. The creation of automated production intensified the processes of alienation and brought to life many new problems. At the center of them is the problem of a person’s loss of his individuality. The measure of culture of society and production is largely related to whether it will be possible to overcome the process of alienation and return a person to his personal beginning. One thing is clear: the more developed the technology, the higher the certain general, abstract level of skills and abilities, the wider the range of professions needed by society, the richer the range of goods and services. It is believed that all this should ensure high development of culture. But that's not true. There is still no strict relationship between the technical equipment of production and the level of general culture of society. The development of technology is not a condition for the equally high development of spiritual culture and vice versa. Narrow specialization is the opposite of the universality and integrity of a person, and the culture of a society based on highly developed production and high technology forces a person to “pay” for this progress. Those engaged in such production and the people generated by it constitute a faceless mass, a crowd that is manipulated by mass culture. Therefore, modern scientists are looking for ways to resolve this kind of contradictions, suggesting that the culture of society and production itself becomes fully culture only if society compensates a person for his spiritual losses. Thus, the culture of production breaks the boundaries of its existence and turns out to be interconnected with all aspects of society, its goals, principles, ideals and values.

The culture of production begins with the mutual relationship between man and technology, which consists in the degree of man’s mastery of technology. But another contradiction arises between man and technology: technology can be improved endlessly, but man is not infinite. Therefore, the development of a culture of technical relations requires the humanization of technology. This means that when creating new technology It is important to take into account the physical and mental characteristics of the person himself. Ergonomics deals with the development and design of tools, equipment and technical systems that best meet human needs.

The labor process is the central link in production culture. It connects together all stages of product creation, so it includes a variety of elements of work activity - from the skills, abilities, skill of performers to management problems. A modern American expert on leadership issues, Stephen R. Covey, believes that the effectiveness of any activity (he calls it a skill that is developed by a person in the process of activity) is at the intersection of knowledge, skill and desire. We can say that the same qualities underlie the culture of the labor process. If all the elements of the labor process we have named are on different levels development and perfection (for example: knowledge is higher than skills; there is knowledge and skills, there is no desire; there is desire and knowledge, but no skills, and so on), it is impossible to talk about the culture of production as a whole. If in the field of technology the main role belongs to technical relations, then for the labor process the relations between technology and technology (technological relations) and between man and man (production relations) are more significant. High technologies involve and high level knowledge, practical and theoretical, and a higher level of training of specialists. Because high tech most significantly affect economic, environmental, and moral relations existing in society, then the training of specialists for such production should involve the development of not only production skills, but also personal qualities, associated with responsibility, the ability to see, formulate and solve problems of varying degrees of difficulty, and have creative potential.

The production system and all the relationships that develop within it are contradictory. The culture of production largely depends on how and to what extent these contradictions are resolved in society. So, if the level of technical development is high, but people do not have the knowledge to work with this technology, then it is impossible to talk about production culture. Another example: workers have the necessary level of development, but the technology is primitive, therefore, in this case we cannot talk about production culture. A culture of production in the full sense of the word is possible only with the harmony of interaction between man and technology. Improvement of technology should bring to life an increase in the level of professional training of people, and an increased level of professionalism is a condition for further improvement of technology.

Since part of the production culture is related to relationships between people, a large place in it is given to management culture. In ancient civilizations, production management involved coercion. In primitive society, there was no place for coercion as a form of relations between people: life itself, its conditions, daily and hourly forced people to extract and create material wealth for the sake of survival. Modern highly developed production cannot use direct coercion. The tools of labor became too difficult to use, and professional mastery of them turned out to be impossible without the internal discipline, responsibility, energy and initiative of the worker. As work becomes more complex, there are fewer and fewer possibilities for effective direct control and coercion: “you can bring a horse to water, but you cannot force it to drink.” Therefore, management activity consists of streamlining connections in society as a whole, in production as its main component, and is increasingly replacing coercion. Management culture, on the one hand, is associated with economic, political and legal culture, on the other, includes production ethics, ethics, morality, knowledge of etiquette, the ability to place people in production process in such a way as to take into account their individual characteristics and production needs. Otherwise, the labor process inevitably comes to crises or conflicts. Everything mentioned above relates to a special level of human culture, which is called professional culture.

Professional culture is a complex systemic unity that combines practical skills and abilities in the field of specific activities, possession of the equipment necessary in a given branch of production, special theoretical knowledge directly or indirectly related to production activities, as well as moral norms and rules necessary in the production system. Professional culture is at the intersection of a person’s general culture and his special training, therefore it includes those criteria that determine relationships in the production process and the requirements that exist in society outside of production. The culture of production reveals itself in the creation of objects and things that meet the needs of society. This means that the items produced must be varied, functional, economical, of high quality and aesthetic appearance. Each produced object, representing objectified knowledge, demonstrates a specific cultural level of society, sector of the economy or enterprise. In addition, it reflects the technology of its execution, the materials used speak volumes: all of these are indicators of the culture of this production. Of course, it is possible to produce unique items using outdated equipment, manual labor, and the mass use of unskilled labor. work force, but such production becomes unprofitable. So the efficiency of production, the optimal ratio of costs and profits in it are also indicators of the culture of the enterprise. Manufactured products can influence the entire lifestyle of society, shaping its tastes, needs and demand. Things created in production occupy a central place in everyday culture.

The culture of everyday life is the material environment (apartment, house, production) and at the same time the attitude towards it. It also includes the organization of this environment, in which the aesthetic tastes, ideals and norms of man and society are manifested. Throughout history, the material world has “absorbed” all the features of the economic, social, and artistic level of development of society. For example, in a subsistence economy, a person himself performed all types of labor: he was a farmer, a cattle breeder, a weaver, a tanner, and a builder, and therefore made things designed for long-term use. “The house, tools, dishes and even clothes have served more than one generation.” All things made by one person reflected his idea of ​​their practical use, as well as the characteristics of his artistic views, attitude and worldview. Most often, these handicrafts are unique, but not always skillful. When things began to be made by professionals - artisans, they became more skillful and decorative - decorated, some of them became more complex. Social inequality among people at this time determines inequality in the design of the material sphere. The surviving household items clearly demonstrate the lifestyle of a particular social stratum. Each cultural era leaves its mark on the world of things, revealing in them its own stylistic characteristics. These features relate not only to architecture, home decoration, furniture, but also clothing, hairstyles, and shoes. The material environment “reproduces” the entire system of cultural norms, aesthetic views and all the specifics of a certain era. Using the example of two drawings, comparing the main elements of life of Gothic (Middle Ages) and Rococo (XVIII century), a quick glance is enough to see how the architectural principles, decorative elements, furniture and clothing of people of each period relate to each other.

Gothic style. Rococo.

The emergence of industrial production created a world of standard things. In them, differences in social properties were somewhat smoothed out. However, endlessly repeating similar forms, styles, varieties, they impoverished and depersonalized the environment. Therefore, in the most diverse social strata there appears a desire for more frequent changes in the environment, and then for the search for an individual style in solving material problems. environment.

The culture of everyday life presupposes functionality, aesthetic organization - design (English design “plan, project, drawing, drawing”) and economy of the material environment. The activities of modern designers are devoted to the task of organizing the everyday sphere, eliminating “objective chaos” in it. It can hardly be said that the quantity or cost of things in any way determines the culture of the room, but we can say with certainty that they demonstrate it. By how the interior of the enterprise is organized, one can judge the attitude towards employees or visitors, as well as the lifestyle and activities of the team. If we paraphrase the statement of K. S. Stanislavsky (1863-1938) that the theater begins with a coat rack, then we can say about any room that everything in it is important: from the coat rack to the utility rooms. The same can be applied to home interiors.

Another side of everyday culture is the attitude towards the environment. For example, even in the most undemanding videos, if they want to show a negative social environment, they show scribbled walls, untidy, broken furniture, dirty, uncleaned rooms. In the film “Orchestra Rehearsal,” the great film director Federico Fellini (1920-1993) associates such vandalism of people with a symbolic picture of the end of the world, believing that its main symptom is the loss of culture in relation to everything that surrounds a person. However, the attitude towards things can also be exaggerated, excessive, when things are perceived as the only life value. At one time, the word “materialism” was widespread, characterizing people who, of all human values, put the possession of prestigious things in first place. In fact, the true culture of everyday life treats things as they deserve: as objects that decorate or facilitate our activities, or make them more “human,” bringing warmth, comfort and good feelings into them.

Physical culture is the culture of a person’s relationship to his own body. It is aimed at maintaining physical and spiritual health and includes the ability to control one’s body. Obviously, physical culture should not be associated only with success in one sport or another. Of course, sport can be a guarantee of health, but health is not the only thing that makes up physical culture. Research by specialists has shown that playing any one sport, even a beautiful or popular one, develops a person too one-sidedly and requires a constant increase in loads, and a person, despite all the versatility of his capabilities, is still finite. We know how rare but intense minutes of sports activities are valued business people all over the world. Availability physical culture assumes that the main objective a person is mastering the characteristics of his body, the ability to use it, constantly maintaining efficiency and balance, adequately responding to rapidly changing living and working conditions. This gives a real unity of mental and physical labor (physical health, endurance, the ability to control oneself, maintain high performance in mental activity, regardless of external factors, and mental activity determines the effectiveness of physical labor). Physical health does not always act as an indicator of physical and general culture. The world knows people who not only did not have the health of Hercules, but also simply formerly disabled who have reached high levels of excellence in intellectual and cultural activity. For example, US President Franklin Delano Roosevelt was confined to a wheelchair, but nevertheless he was able to lead the country even in the most difficult years for the whole world - during the Second World War. It follows from this that only the ability to concentrate the capabilities of one’s body, complete mastery of it, allows people to act, and this is the essence of physical culture (culture organizes a person’s physical capabilities). Such a manifestation of human physical culture is a triumph not only of the body, but also of the spirit, for only man exists in the unity of the material and spiritual.

Culture, if viewed broadly, includes both material and spiritual means of human life, which are created by man himself. Material and spiritual realities created by human creative labor are called artifacts, that is, artificially created. Thus, artifacts, being material or spiritual values, do not have a natural origin, but are conceived and created by man as a creator, although, of course, he uses objects, energy or raw materials of nature as source materials and acts in accordance with laws of nature. Upon closer examination, it turns out that the person himself belongs to the class of artifacts. On the one hand, he arose as a result of the evolution of nature, has a natural origin, lives and acts as a material being, and on the other hand, he is a spiritual and social being, lives and acts as a creator, bearer and consumer of spiritual values. Man, therefore, is a child not only of nature, but also of culture, not so much a biological being as a social one, and his nature is not so much material as spiritual. The essence of a person includes qualities and properties both actually natural, material, primarily biological and physiological, and spiritual, non-material, produced by culture and intellectual work, artistic and scientific creativity. Due to the fact that man by nature is a spiritual-material being, he consumes both material and spiritual artifacts.

To satisfy material needs, he creates and consumes food, clothing, housing, creates equipment, materials, buildings, structures, roads, etc. To satisfy spiritual needs, he creates artistic values, moral and aesthetic ideals, political, ideological and religious ideals, science and art. Therefore, human activity spreads through all channels of both material and spiritual culture. That is why we can consider man as the initial system-forming factor in the development of culture. Man creates and uses the world of things and the world of ideas that revolves around him; and his role is the role of the demiurge, the role of the creator, and his place in culture is the place of the center of the universe of artifacts, that is, the center of culture. Man creates culture, reproduces it and uses it as a means for his own development. He is an architect, builder and inhabitant of that natural world, which is called the culture of the world, “second nature,” the “artificially created” abode of humanity. Culture functions as a living system of values, as a living organism, as long as a person actively acts as a creative, creating and actively acting being. A person organizes flows of values ​​through the channels of culture, he exchanges and distributes them, he preserves, produces and consumes both material and spiritual products of culture, and by carrying out this work, he creates himself as a subject of culture, as a social being.

However, the integrity of culture that a person encounters in everyday life is the integrity of a person’s material and spiritual life, the integrity of all those material and spiritual means that he uses in his life every day, that is, it is the integrity of material and spiritual cultures. Material culture is more directly and more directly determined by the qualities and properties of natural objects, that variety of forms of matter, energy and information that are used by man as initial materials or raw materials in the creation of material objects, material products and material means of human existence. Material culture includes artifacts of various types and forms, where a natural object and its material are transformed so that the object is turned into a thing, that is, into an object whose properties and characteristics are specified and produced creative abilities man so that they more accurately or more fully satisfy the needs of man as “homo sapiens”, and therefore have a culturally appropriate purpose. Material culture, in another sense of the word, is the human “I” disguised as a thing; this is the spirituality of man embodied in the form of a thing; it is the human soul realized in things; it is the materialized and objectified spirit of humanity.

Material culture includes, first of all, various means of material production. These are energy and raw materials resources of inorganic or organic origin, geological, hydrological or atmospheric components of material production technology. These are tools of labor - from the simplest tool forms to complex machine complexes. These are various means of consumption and products of material production. This different kinds material and subject, practical activities person. These are material-object relations of a person in the sphere of production technology or in the sphere of exchange, i.e. production relations. However, it should be emphasized that the material culture of humanity is always broader than existing material production. It includes all types of material assets: architectural values, buildings and structures, means of communication and transport, parks and equipped landscapes, etc.

In addition, material culture stores material values ​​of the past - monuments, archaeological sites, equipped natural monuments, etc. Consequently, the volume of material values ​​of culture is wider than the volume of material production, and therefore there is no identity between material culture in general and material production in in particular. In addition, material production itself can be characterized in terms of cultural studies, that is, talk about the culture of material production, the degree of its perfection, the degree of its rationality and civilization, the aesthetics and environmental friendliness of the forms and methods in which it is carried out, about morality and justice of those distributive relations that develop in it. In this sense, they talk about the culture of production technology, the culture of management and its organization, the culture of working conditions, the culture of exchange and distribution.

Culturology: Textbook for universities Apresyan Ruben Grantovich

3.3. Material and spiritual culture

The division of culture into material and spiritual is associated with two main types of production - material and spiritual.

Concept "material culture" introduced into cultural studies by ethnographers and anthropologists, who understood material culture as the characteristic features of culture traditional societies. According to B. Malinovsky’s definition, human material products are artifacts, built houses, manned ships, tools and weapons, objects of magical and religious worship, which constitute the most tangible and visible part of culture. Subsequently, the concept of “material culture” began to define all material and practical human activity and its results: tools, homes, everyday items, clothing, means of transport and communication, etc. Human labor, knowledge, and experience are invested in all of this.

Spiritual culture covers the sphere of consciousness. This is a product of spiritual production - the creation, distribution, consumption of spiritual values. These include: science, art, philosophy, education, morality, religion, mythology, etc. Spiritual culture is a scientific idea, piece of art and its execution, theoretical and empirical knowledge, views that emerge spontaneously, and scientific views.

Manifestations of material and spiritual culture, the creation and use of objects related to each of them are different.

For a long time (and sometimes even now), only spiritual activities and spiritual values ​​were considered culture. Material production remains beyond the boundaries of culture. But human activity- This is primarily a material activity. Beginning with primitive society, the entire human culture - the way of obtaining food, as well as customs, mores, etc. are determined, directly or indirectly, by material grounds. The creation of a “second”, “artificial” nature begins in material sphere. And what its level is ultimately determines the development of spiritual culture. At the dawn of humanity communication primitive art with the nature of work activity was direct and obvious. At higher stages of development of human society, the belonging of material activity to the sphere of culture became no less obvious: some manifestations of people’s material activity turned out to be such a direct manifestation of culture that their very designation is terminologically defined as culture. Thus, at the end of the 20th century, technical and technological, technotronic, screen and other cultures emerged.

In addition, the very development of spiritual culture largely depends and is determined by the level of development of material culture.

Material culture and spiritual culture are interconnected, and the border between them is often transparent. scientific idea embodied in a new model of a machine, instrument, aircraft, i.e., it is clothed in material form and becomes an object of material culture. Material culture develops depending on what scientific, technical and other ideas are implemented in it. Also, an artistic idea is embodied in a book, painting, sculpture, and outside of this materialization it will not become an object of culture, but will remain only the creative intention of the author.

Some types creative activity In general, they are on the verge of material and spiritual culture and belong equally to both. Architecture is both art and construction. Design, technical creativity – art and technology. The art of photography became possible only on the basis of technology. Just like the art of cinema. Some theorists and practitioners of cinema argue that cinema is increasingly ceasing to be art and becoming technology, because the artistic quality of the film depends on the level and quality of technical equipment. One cannot agree with this, but one cannot help but see the dependence of the quality of a film on the quality of filming equipment, film and other material and technical means of cinema.

Television, of course, is an achievement and embodiment of technology. But the idea of ​​television, its invention belongs to science. Having been realized in technology (material culture), television also became an element of spiritual culture.

It is obvious that the boundaries between various areas culture and its individual forms are very conditional. Almost all forms of culture are interconnected. So, for example, artistic culture interacts, at least indirectly, with science, and with religion, and with everyday culture, etc. The development of science and the formation a certain picture world affected the development of art - the development of natural science knowledge contributed to the formation of the genres of landscape and still life, and the emergence of new technical inventions led to the emergence of new types of art - photography, cinema, design. Household culture is also associated with religious tradition, and with those dominant in society moral standards, and with arts such as architecture and decorative arts.

But the values ​​of material culture differ in their characteristics from the values ​​of spiritual culture. Values ​​related to spiritual culture are closer to values ​​of a universal human nature, therefore, as a rule, they have no limits to consumption. Indeed, such moral values ​​as life, love, friendship, dignity have existed as long as the entire human culture. Masterpieces artistic culture do not change their significance – “ Sistine Madonna", created by Raphael, is the greatest work of art not only for the Renaissance, but also for modern humanity. Probably, the attitude towards this masterpiece will not change in the future. The values ​​of material culture have temporary limits of consumption. Production equipment wears out, buildings deteriorate. In addition, material assets can become “morally obsolete.” Keeping physical fitness, means of production may not meet the requirements of modern technologies. Clothes sometimes go out of fashion faster than they wear out.

The values ​​of spiritual culture very often do not have a monetary expression. It is impossible to imagine that beauty, goodness and truth can be assessed in some fixed units. At the same time, the values ​​of material culture, as a rule, have a certain price. “Inspiration is not for sale, but you can sell a manuscript” (A. Pushkin).

The purpose of material culture values ​​is clearly utilitarian in nature. The values ​​of spiritual culture, for the most part, are not practical in orientation, but sometimes they can also have a utilitarian purpose (for example, such types of art as architecture or design).

Material culture includes several forms.

Production. This includes all means of production, as well as technology and infrastructure (energy sources, transport and communications).

Life This form also includes the material side of everyday life - clothing, food, housing, as well as traditions and customs. family life, raising children, etc.

Body culture. A person’s attitude towards his body is a special form of culture, which is very closely related to forms of spiritual culture and reflects moral, artistic, religious and social norms.

Ecological culture – human relationship to the natural environment.

Spiritual culture includes both scientific and non-scientific knowledge, both theoretical and empirical, views that arose under the direct influence of ideology (for example, political views, legal consciousness), and those that develop spontaneously (for example, social psychology).

Spiritual culture, its features and forms will be discussed in the second section of the textbook.