What's happened everyday life? everyday life as a routine, repeated interactions, an unreflected part of life, the taken-for-granted material life of a person, primary needs
Phenomenology Alfred Schütz (1899 -1959) Main works: The semantic structure of the social world (Introduction to understanding sociology) (1932) “Structures life world" (1975, 1984) (published by T. Lukman)
the life world (Lebenswelt), this is the everyday world that always surrounds a person, common with other people, which is perceived by him as a given
the world from the very beginning is intersubjective and our knowledge about it is in one way or another socialized attitudes of thinking n n mythological religious scientific natural
Practical meaning The concept of “habitus” (Pierre Bourdieu) Individual and collective habitus Fields of action and forms of capital The concept of practice
Habitus is a system of stable dispositions of thinking, perception and action, a cognitive “structuring structure” l habitus represents a practical meaning, that is, it is below the level of rational thinking and even the level of language, this is how we perceive language l
Social practices Practice is the active creative transformation by the subject of his environment(as opposed to adaptation), unity of thought and action. Practical activities determined by the subject's habitus.
Field and space Social field is a network of relations between the objective positions of agents in a certain social space. In reality, this network is latent (hidden), it can only manifest itself through the relationship of agents. For example, the field of power (politics), the field of artistic taste, the field of religion, etc.
Dramaturgy of interaction social structures of everyday life Erving Goffman (1922 -1982) Major works: The Presentation of Self in Everyday Life (1959)
Interaction ritual: Essays on Face-to-Face Behavior (1967) Frame Analysis: An Essay on the Organization of Experience (1974)
frame analysis our attitude to any situation is formed according to the primary model of perception, which is called “primary frames represent the “point of view” from which it is necessary to look at the event, how the signs SHOULD be interpreted, thereby they give meaning to what is happening, frames are primary (non-reflective) structures perception of everyday
Ethnomethodology Research in ethnomethodology (1967) The everyday world is built largely on the basis of verbal interactions, conversation is not just an exchange of information, but an understanding of the context of the situation and shared meanings, everyday conversation is built on vague statements that are deciphered over time and their meaning is not conveyed , but becomes clearer in the process of communication
“background expectations” The everyday world is built on the recognition of it as “self-evident”, the reciprocity of the perspectives of its perception is not questioned, it is believed that everyone is able to understand the actions of others on the basis of common knowledge
Nutritional structures The subject of the sociology of nutrition is the study of nutrition as social system, its tasks are to show the social, cultural, historical and economic conditionality of nutrition processes; reveal the nature of socialization and social stratification in the process of food consumption, explore the formation of human identity and social groups through food sets and practices.
The function of nutrition is stronger than all others: during periods of hunger, even pain and sexual reflexes are suppressed, and people are able to think only about food, wrote P. Sorokin in his work “Hunger as a factor: The influence of hunger on people’s behavior, social organization and social life” (1922)
In the life of human society, food is more fundamental than other needs, including sex. This idea is very important for sociology, because it essentially refutes Freudian psychology
Being a primary human need, a material condition of life, nutrition acts as an institution of socialization and a mechanism for social (and not just physical) reproduction of the group, in these processes social group restores the unity and identity of its members, but at the same time differentiates them from other groups.
Structuralism In his work “Towards the Psychosociology of Modern Food Consumption,” Barthes writes that food is not just a set of products, it is images and signs, a certain way of behavior; consuming something a modern person necessarily means by this.
Food is also associated with meaning – semiotically – with typical life situations modern man food gradually loses the meaning of its objective essence, but is increasingly transformed into a social situation.
materialism Jack Goody “Cooking, Cuisine and Class: Study in Comparative Sociology” that food as an element of culture cannot be explained without knowing the method of economic production and related social structure
The materialistic method in the sociology of nutrition explains why people, despite all the variety of foods, eat the same food. It's not just class habitus, it's the economy that's to blame. We eat what is sold in the neighboring supermarket, what is offered to us by the economic system of the market and distribution of products, based on their understanding of the matter (standardization as a factor in increasing productivity).
Historical types power systems Primitive societies“Humanity begins in the kitchen” (C. Lévi-Strauss) Hunter-gatherer societies: appropriating economy first food revolution (F. Braudel) 500 thousand years ago
Food ancient world Neolithic revolution 15 thousand years ago Second food revolution: sedentary lifestyle, productive economy The emergence of irrigation agriculture The role of the state in food distribution
Example: Sumerian civilization writing and cooking: Sumerians (6 thousand years ago) Discoveries of the Sumerians: wheel-sail irrigation agriculture main. culture - barley drinks - invention of beer
invention of sweets: date molasses dairy products: method of storing milk (cheese) pottery and utensils: storage systems type of oven for cooking (lavash)
system of tastes The basis of the taste of the ancient laws of nutrition is maintaining the balance of the elements. Every thing, including food, consists of four elements - fire, water, earth and air. Therefore, in cooking, the Greeks believed, the opposite should be combined: fire against water, earth against air, cold and hot, dry and wet (and then sour and sweet, fresh and spicy, salty and bitter.
Social space food in the Middle Ages, food as a need of the body suddenly receives a different moral assessment - Christianity calls for asceticism, dietary restriction, denies nutrition as pleasure and pleasure, recognizes it only as a necessity - hunger was given to man by God as punishment for original sin.
But in general, food - and this is extremely important - in Christianity is not divided into pure and unclean, the Church unequivocally states that food in itself does not bring a person closer or further from God, the Gospel teaching clearly shows: “Not what goes into the mouth , defiles a person, but what comes out of the mouth."
Food in Christianity also loses the character of sacrifice - this is its fundamental difference from Judaism and other (including monotheistic) religions. It is believed that one sacrifice is sufficient - Christ himself voluntarily sacrificed himself for the salvation of everyone, other sacrifices are simply inappropriate (including sacrifices of various animals, like Eid al-Fitr among Muslims
here's some more news - they began to eat not lying down, like the Romans, but sitting on chairs or stools at the table, glassware and tablecloths finally appeared, and also a fork - from Byzantium it will later come to Venice,
Again, the culture of meat was revived for a while - war, hunting, game for the aristocracy, and pork (pigs graze in the forest, eating acorns) for the common people.
The opposition “Terra e Silva” (Land and Forest) in the food system became obvious; among the Franks and Germans, “forest” became the basis of nutrition against “earth” among the Romans - meat versus bread; beer vs wine; lard against olive oil; River fish against sea; gluttony (“healthy”=”fat”=”strong”) versus moderation
The man of the Middle Ages sought to change the natural taste of the product, transform it, replace it with an artificial - spicy taste and aroma. This also applied to drinks - spices were added without measure
Italian Renaissance- the greatness of sugar, it is still expensive, but it makes people happy, and it is added everywhere (in wine, rice, pasta, coffee) and of course - in desserts, by the way, the combination of spicy and sweet still dominates, the candy of that time and sweet , and spicy at the same time. But soon the sweet taste will supplant and rise on everyone
Modern system food The third food revolution, associated with the export of American products to other regions, has borne fruit, but also European cultures mastered America, this feature - the interpenetration of agricultural crops - constitutes important characteristic modern food production system.
The industrial food system involves not only highly mechanized, standardized and automated agriculture, based on scientific technologies for growing crops, but also the food industry itself.
Storage technology also influenced food production, because now it was possible to produce partially cooked foods and freeze them - semi-finished products. The modern food system changes not only storage technology, but also food preparation technology.
The meaning of cuisine is also changing. The task of cooks is now fundamentally different - to prepare semi-finished products; in this sense, the art of the cook has now become different, although it has not ceased to be an art
The modern industrial food system relies on new ways of trading food. Hypermarkets are usually united into a network, the largest is the Wal-Mart network in the USA, it unites 1,700 hypermarkets around the world (they are designed the same), in the USA Wal. Mart controls - imagine about 30% of all sales
The structure of food has changed significantly: the first difference is that if previously all agricultural societies assumed carbohydrate nutrition as the basis, now protein nutrition will be considered the basis. Here is a significant difference - if before they ate bread, now they eat with bread.
The second difference is that if previously a person ate what formed the basis of the diet of his region (the Japanese eat no more healthily than we do, it’s just that the basis of the diet of their region was seafood), but now the diet is delocalized - we eat foods from all over the world, and often not according to season.
The third fundamental difference in nutrition: industrial mass production of food creates correspondingly massive, identical tastes. This is an amazing feature of tastes modern people- we eat very, very monotonously
the process of life of individuals, unfolding in familiar, well-known situations on the basis of self-evident expectations. Social interactions in the context of P. are based on the premise of uniformity in the perception of interaction situations by all its participants. Other signs of everyday experience and behavior: unreflectivity, lack of personal involvement in situations, typol. perceptions of interaction participants and the motives for their participation. P. is contrasted: like everyday life - leisure and holiday; as publicly accessible forms of activity - by the highest specialists. its forms; like life's routine - moments of acute psychol. tension; as reality - to the ideal.
There are a huge number of philosophies. and sociol. interpretations of P.; they, as a rule, carry out a directly or indirectly negative assessment of the phenomenon. Thus, in Simmel, the routine of P. is contrasted with adventure as a period of the highest tension of strength and acuteness of experience; the moment of adventure is, as it were, removed from P. and becomes a closed, self-oriented fragment of space-time, where completely different criteria for assessing situations, personalities, their motives, etc. are valid than in P. In Heidegger, P. is identified with existence in “das Man”, i.e. considered an inauthentic form of existence.
In modern Marxist theory P. plays a dual role. On the one hand, in Marcuse, in his opposition of culture as a holiday, creativity, the highest tension of spiritual forces, on the one hand, and civilization as a routine technical activity, on the other, P. is on the side of civilization. She will ultimately have to be surpassed in the highest creativity. dialectical synthesis. On the other hand, in A. Lefebvre P. acts as a genuine locus of creativity, where everything human, as well as man himself, is created; P. is a “place of affairs and labors”; everything “higher” is contained in embryo in the everyday and returns to P. when it wants to prove its truth. But this is ideal. P. is historical in its history. existence experiences a state of alienation, which manifests itself in “everydayization” high culture and style, in the oblivion of symbols and replacing them with signs and signals, in the disappearance of the community, the weakening of the influence of the sacred, etc. The task of “criticism of everyday life” is set, which is conceived as a means of “rehabilitation” of P., i.e. restoration of the role of P. as an intermediary and “connector” of nature and culture in the directness of man. life. P. is interpreted in the same way - as an intermediary authority between nature and culture - in the works of A. Heller; from its point of view, in P. the urgent needs of a person are realized, which at the same time acquire cultural form and meaning. Neither Lefebvre nor Heller, unlike Marcuse, set the task of dialecticism. “removal” of P. They set the task of returning to P., rediscovering the world of P., in which man is human. views and actions would not be oriented towards the abstract. and anonymous institutions, but would have gained a directly tangible person. meaning. Actually we're talking about about “returning” to the lifeworld.
According to Husserl, the father of the idea of the “life world,” which he also called the “world of “P.”, the life world is the world of experience of a living active subject, in which the subject lives in a “naively natural” state. immediate installation." The life world, according to Husserl, is a cultural-historical world. Husserl proceeded from the experience of an isolated subject, some of his followers transferred the center of gravity of the analysis to societies, and the specific historical situation, to the "social construction" of the everyday world. Namely This phenomenological interpretation of P. was developed by A. Schutz and his followers, in particular P. Berger and T. Luckmann, who rethought W. James’s idea of the “worlds of experience”, turning James’s “worlds” into “finite domains of meaning”, to. -rye are finite in the sense that they are closed in themselves and the transition from one area to another is impossible without special effort and without a semantic leap, a break in the gradualness of one of the finite areas of meaning, along with religion, play, scientific theorizing, mental illness etc., is P. Each of the finite domains of meaning is characterized by a special cognitive style. Schutz identifies six special elements characterizing P.’s cognitive style: active work activity oriented towards transforming the external world; epoche of natural installation, i.e. abstaining from any doubt about the existence of the external world and the fact that this world may not be the same as it appears to an actively acting individual; a tense attitude towards life (attention a la vie, Schutz said after Bergson); specific perception of time is cyclical. time of labor rhythms; personal certainty of the individual; he participates in P. with the fullness of his personality, realized in activity; a special form of sociality is an intersubjectively structured and typified world of social action and communication. According to Schutz, P. is only one of the finite ranges of values. At the same time, he calls P. “supreme reality.” “Supremacy” is explained by the active nature of P. and its anchoring in the physical existence of the individual. All other realities can be defined through P., for they are all characterized in comparison with P. k.-l. a kind of deficit (lack of a component of activity that changes the external world, incomplete personal involvement, etc.).
Tipol. P. structures (typical situations, typical personalities, typical motives, etc.), as they are analyzed in detail by Schutz in other works, represent a repertoire cultural models, used by everyday people. P., in Shyutsevsky social phenomenologist. understanding, there is the existence of culture in its instrumental sense. It is no coincidence that the pathos is socio-phenomenological. P.'s vision of the world was acquired by the so-called. new ethnography (Fraik, Sturtevant, Psathas, etc.), which aims to comprehend culture from the perspective of autochthons, and the pinnacle of such comprehension is the assimilation of ethnotheory, consisting of a set of everyday classifications. In its development, the new ethnography seeks to combine the analysis of P. as culturally specific. the world of experiences and meanings with the study of the world by P. traditionally scientific, i.e. positivist methods. Even further in the direction of the realization of phenomenological. The approach to the analysis of P. is the ethnomethodology of G. Garfinkel, which analyzes the process of constructing the world of P. as a process consisting in the interpretive activity of the participants in everyday interactions.
This material was sent to us by our regular reader Airat Yalaev.
In the daily routine, our life turns into a series of identical days.
What does this mean? Our brains are plastic, so parts of the brain that we don't use are absorbed by those that we use frequently. For example earlier ( primary classes) we knew all the subjects approximately equally, but then at the university we received a narrow specialization and used only the information that we needed to perform our direct duties. And they got a specialist who can calculate better than in school, but knows less about the development of the embryo or has completely forgotten that the most durable tissue in the human body is tooth enamel. Yes it is not important information someone will think. Who cares that our skin is the coolest self-healing survival tool or how perfect our body is. But we also go to work the same way we took a week ago, breakfast and dinner differ only in content. In some cases, this leads to a deterioration in the pace and quality of work, apathy, sadness and creative decline.
Which exit?
1. Read. By reading we learn about how people lived and what they achieved. We also receive the fruits of the labors of scientists who have devoted decades to studying those topics that we would not have enough time to study. It would be a sin not to take advantage of the opportunity to become an enlightened intellectual in our information age. When we can easily find the works of many recognized scientists on bookstore shelves.
2. Drink water a couple of hours before bed. Once I read about this in an article and decided to try it, just during this period the morning heaviness was getting pretty boring. And lo and behold, one glass of water two hours before bedtime caused the heaviness to disappear in the morning.
3. Have active rest. Both those who spend a lot of time online with colleagues and friends, and those who are offline (working from home, etc.) need rest. Having played tennis, football, volleyball at least once, or gone to a ski resort, it will become clear how to relax with friends and colleagues.
4. Don't overeat and eat healthy foods. No matter how trivial it may sound, we are what we eat. And this should not be in excess, because in fact, we need very little to get enough. And most likely it’s not for nothing that we are given the feeling of satiety and hunger?
5. Contact relatives. Fortunately, some of us have relatives, so maybe we should be grateful for this? After all, many of them contributed to the development of our personality. In addition, a call from a distant relative will please many, so let’s start with ourselves and be the initiators of a “good mood.”
6. Do everyday things, just differently. Try leaving earlier tomorrow and going to work on a different route. If you had breakfast at the table, this time try eating on the carpet with a tablecloth. If on the way to your workplace you did not pay attention to others, then this time smile and say hello.
How do you propose to diversify our lives?
How do you start your day? Maybe from a run in the morning? Or maybe with coffee? What then? Job? Or, if you are a student, then college, or institute, university? There are many questions that you should not just have, but develop them. Decorate like a sentence with adjectives like Christmas tree toys. I present you with a brush, and you choose the watercolor yourself.
When to start? When to get together and... and color your morning, your day, your evening? By any means. Which one will you like?
Music
What kind of music do you listen to? What genre do you like? Or even tempo? Would you like to learn not only to listen, but also to create creativity? Try yourself. You have to try, you have to try. Take a look on the Internet. How to make music? Inspiration, broad outlook. Here's what will help you. Guitar, piano, these are the instruments that I can play. I play, I come alive due to this. The heart drowns in harmony. Anyone who hasn't tried it won't understand. If you don’t have internet or it’s bad, then what should you do? Many people who face this problem always come out of this situation. Music can be found everywhere. Just listen to her. Someone will say that I am writing empty words. And these people simply don’t believe, there is no faith, and because of this the music will not find you, and you will not find it. Music changes over time. New genres confuse people's minds. But of course, it depends on what genres. And I do not deny the opinions of others. I just presented my point of view. Don't forget the sensations you experience. Buy a tool. Learn with the help of books, video lessons on the Internet. Make your life more diverse. And just imagine. You wake up and do all your morning activities as usual: breakfast, exercise, or something else. Afterwards, before you go where you need to hurry, you sit down with your guitar and play your favorite music, which comforts you and envelops you in a blanket of calm and mood for the whole day.
Books
Ever read a book? Or is your mind already drowned in virtual world? I used to start reading a book, but after reading only half of it, I started doing other things, and then I forgot about that book, a book that I had not read enough. Soon I started reading a book with a smaller length. And I read to the end. And I concluded that the book is interesting not only in volume, but also in content. Soon I found a larger book called “The Man Who Laughs” (Victor Hugo). Very interesting book, just with a slightly boring start. IN free time I'm reading it. Remember! A book doesn't tell you your future, it only shows you your present. inner world. It helps you understand yourself!
Sport
Who would like to know how long he will live? Most responded that they did not want to know. Well, the rest admitted that they didn’t mind. Let's say you found out. Would you like to change this? Probably everyone wanted to live longer. What do you need to do to do this? We need to change. Moreover, in better side. Don't sit in social network all your day, all your school and even your whole weekend, but get off your butts and run. Run until your lungs let you know they are tired. You can extend your life and, even more so, diversify it with someone you should meet. It will be yours new friend- SPORTS. If you are lonely, then sport will dispel your loneliness. If you are offended by someone or angry, then sport will relieve stress, just like a friend. Will always help. And again the example with the morning. When you wake up, you feel sleepy and like a lemon. Go take a shower. Although it helps to cheer up, it is not a shower that helps warm up and stretch your bones, but a run in the morning. Just imagine, you are running through the city. The city is sleeping. Silence. The breeze as you run caresses your sleepy face. The wind makes my eyes water. The sun rises with you. Music accompanies your pace, your heartbeat, your breathing.
The body says THANK YOU.
These three ways have helped make my everyday and same life simply lighter, simply brighter and simply better.
EVERYDAY life is an integral socio-cultural life world, appearing in the functioning of society as a “natural”, self-evident condition of human life. Everyday life can be considered as an ontology, as a boundary condition human activity. Studies of everyday life imply an approach to the human world and his life itself as a value. Everyday life is a significant theme in 20th century culture. It is necessary to distinguish between everyday life itself and theoretical discourse about everyday life. Currently, everyday life as a specific area social reality acts as an object of interdisciplinary research (history, social and cultural anthropology, sociology, cultural studies).
Within classical approaches(represented, in particular, by Marxism, Freudianism, structural functionalism) everyday life was considered an inferior reality and a negligible value. It was represented as a surface, behind which a certain depth was thought, a veil of fetishistic forms, behind which lay true reality (“It” - in Freudianism, economic connections and relationships - in Marxism, stable structures that determine human behavior and worldview - in structural functionalism). The researcher of everyday life acted as an absolute observer, for whom living experience acted only as a symptom of this reality. A “hermeneutics of suspicion” was cultivated in relation to everyday life. Everyday and non-everyday were represented by different ontological structures, and everyday life itself was tested for truth. Within the framework of classical methodologies, everyday life could act as an object of design and rationalization. This tradition is quite stable (A. Lefebvre, A. Geller).
Hermeneutic and phenomenological schools in social philosophy and sociology acted as an alternative to the classical paradigm of social knowledge. The impetus for a new understanding of everyday life was given by E. Husserl in his interpretation of the life world. In the social phenomenology of A. Schutz, a synthesis of these ideas and the sociological attitudes of M. Weber was carried out. Schutz formulated the task of studying everyday life in the context of searching for the ultimate foundations of social reality as such. Various versions of this approach are presented in modern sociology of knowledge (P. Berger, T. Lukman), from slightly different methodological positions in symbolic interactionism, ethnomethodology, etc. The evolution of research into everyday life is associated with a change in paradigms of social knowledge. In our ideas, the everyday and the non-everyday no longer act as ontological structures that are different and not comparable in their meaning. These are different realities only insofar as they represent different types of experience. Accordingly, theoretical models are not opposed to the constructs of everyday mentality and everyday consciousness. On the contrary, the criterion for the justification and validity of social knowledge becomes the continuity and correspondence of the concepts of science with the constructs of everyday consciousness and other extra-scientific forms of knowledge. The central question social cognition the question arises of correlating social knowledge with everyday meanings (first-order constructs). The problem of the objectivity of knowledge is not removed here, but the very forms of everyday life and thinking are no longer tested for truth.
The formation of a “postclassical paradigm” of social knowledge is inseparable from understanding the problems of everyday life. The study of everyday life from a branch dealing with a specific subject is turning into a new definition of the “sociological eye”. The nature of the research object - the everyday life of people - changes the attitude towards the very idea of cognition of the social world. A number of completely different researchers (P. Feyerabend and J. Habermas, Berger and Luckman, E. Giddens and M. Maffesoli, M. De Certeau and others) substantiate the idea of the need to rethink social status science and a new concept of the knowing subject, returning the language of science “home” to everyday life. The social researcher loses the privileged position of an absolute observer and acts only as a participant social life on an equal basis with others. It is based on the fact of plurality of experiences and social practices, including linguistic ones. Reality is seen only as phenomenal. Changing the angle of view allows you to pay attention to what previously seemed, firstly, insignificant, and secondly, a deviation from the norm that must be overcome: archaism in modern times, banalization and technologization of images, etc. Accordingly, along with classical methods the study of everyday life uses methods based on approaching the narrative nature of everyday life (case studies, or research individual case, biographical method, analysis of “profane” texts). The focus of such studies is the analysis of self-evidence of consciousness, habitual, routine practices, practical feeling, and the specific “logic of practice.” The research turns into a kind of “commonsensology” (from the Latin sensus communis - common sense) and “formology”, because form remains the only stable principle in conditions of alternativeness and instability of social and plurality of cultural principles (M. Maffesoli). Life forms are no longer interpreted as higher or lower, true or untrue. No knowledge can be obtained outside the context of culture, language, tradition. This cognitive situation gives rise to the problem of relativism, because the problem of truth is replaced by the problem of communication between people and cultures. The task of cognition comes down to a historically determined “cultural action”, the purpose of which is to develop new way"reading the world." Within the framework of these approaches, “truth” and “emancipation” are transformed from immutable laws into value regulators.
H.N. Kozlova
New philosophical encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Guseinov, G.Yu. Semigin. M., Mysl, 2010, vol.III, N – S, p. 254-255.
Literature:
Berger P., Lukman T. Social construction of reality. M., 1995;
Vandenfels B. Everyday life as a melting pot of rationality. – In the book: SOCIO-LOGOS. M, 1991;
Ionin L.G. Sociology of culture. M, 1996;
Schutz A. Formation of concepts and theory in social sciences. – In the book: American sociological thought: Texts. M., 1994;
Shutz A. On Phenomenology and Social Relations. Chi., 1970;
Goffman E. The Presentation of Self in Everyday Life. N.Y.–L., 1959;
Lefebvre A. La vie quotidienne dans le monde modern. P., 1974;
Maffesoli M. La conquete du present. Pour une sociologie de la vie quotidienne. P., 1979;
Heller A. Everyday Life. Cambr., 1984;
De Certeau M. The Practice of Everyday Life. Berkeley; Los Ang.; L., 1988.
