3. According to the degree of specialization, there are two levels of culture - ordinary and specialized. Everyday culture is the level of mastery of knowledge, customs, norms, and skills that a person needs in life. Everyday life. This process is called general socialization and enculturation. Ordinary culture is a culture that has not received institutional reinforcement. A person masters it from the first years of life in the family, in communication with loved ones and friends. He masters the knowledge, skills, and behavioral stereotypes that later serve as the basis for familiarization with a specialized culture.
To master the skills of a specialized culture, communication with loved ones is not enough; professional training is necessary. The components of a specialized culture are science, art, philosophy, law, religion. Everyday culture has everyday language, specialized culture has professional languages. Everyday culture is the sphere of emotional attachment, feelings of mutual sympathy, a sense of duty towards children and the elderly. Specialized culture is the sphere of social division of labor and social status.
The specialized level is divided into cumulative (where professional sociocultural experience is concentrated, accumulated, and the values of society are accumulated) and translational. At the cumulative level, culture acts as an interconnection various types professional activity and is represented by economic, political, legal, philosophical, religious, scientific and technical, artistic cultures. Each of these types of culture at the cumulative level corresponds to culture at the everyday level. They are closely interconnected and influence each other. Economic culture corresponds to housekeeping; political - morals and customs; legal - morality; philosophy is an everyday worldview. At the translational level, interaction takes place between the cumulative and ordinary levels, and cultural information is exchanged. The exchange is carried out through communication channels that carry out broadcasting: the sphere of education, where traditions and values of each element of culture are transmitted to subsequent generations; mass media, where interaction takes place between “high” values and the values of everyday life; social institutions, cultural institutions where knowledge about culture and cultural values become accessible to the general public (libraries, museums, theaters).
On specialized level an elite (high) culture is created. High culture is created by the privileged part of society - the elite. The privilege of this part of society is that it is most capable of spiritual creative activity, and, as a rule, has vocational training. High culture difficult for an untrained person to understand. It is decades ahead of the level of perception of a moderately educated person. The circle of its consumers is a highly educated part of society. Elite culture artistic means seeks to answer critical issues life, on topical problems of society. It is characterized by the depth of the affected social problems, great social significance, high professionalism and skill, originality.
Mass culture emerged in the twentieth century. It is characterized by four main features: the industrial-commercial type of production of cultural goods, their distribution through mass communications, focus on spectacle and entertainment, and mass consumption. The origins of this culture are associated with the commercialization of all social relations, the involvement of the cultural sphere in commodity-money relations, the industrial-line production of cultural goods, the formation of the middle class, the development of means mass media. The market develops on the basis of the law of “supply and demand” - this predetermined the reorientation of cultural creative activity to satisfy the demands and needs of the average person, the average person, the masses. Any social group and people as a whole can be divided into elite and mass. The bulk of the population lives in accordance with everyday ideas, worldview, established stereotypes, obeying their feelings and desires. The man of the “mass” of modern industrial society focuses on earthly life, material well-being, shows and entertainment. The masses are the embodiment of herdism, uniformity, and stereotypes; they are passive and uncritical. The desire to live like everyone else leads to the fact that a person loses his individuality. A paradoxical situation arises: mass culture focuses on the average person, his needs, interests, and on the other hand, it forms a cultural environment that shapes the mass person himself, his needs, interests, tastes. The changes that have occurred in the mechanisms of replication and distribution of cultural goods, the emergence of electronic technology and the Internet, have led to the fact that people almost all over the planet receive the same information and become familiar with the same values. Through fashion and advertising, the same needs, lifestyle, and forms of leisure are imposed on people; the idea of a “beautiful life” is invariably promoted, which is associated with consumerism, accumulation material goods, receiving pleasure.
Mass culture mythologizes human consciousness and mystifies real processes. There is a rejection of the rational principle in consciousness. One of the goals of mass culture is to stimulate consumer consciousness among people. A person is formed who is easily manipulated, and the emotions and instincts of the subconscious sphere of the human psyche are exploited. Authors, trying to attract the attention of the public, earn money, and become popular, are ready to create works of any kind. The cult of strength, power, violence, sex - these are the idols and values of mass culture. Everything that can stun a person, hold his attention, awaken base feelings, is used by these authors.
The assessment of popular culture is contradictory. Some believe that mass culture has a corrupting effect on society, on the younger generation, poses a threat to the homogenization of people, creates a person with primitive tastes and spiritual needs, and does not contribute to familiarization with the highest values of world culture. Its goal is to stimulate a consumer attitude towards life, lead into the world of illusions, and evoke the severity and novelty of experiences. It turns people into passive and curious observers who are easily manipulated. Mass culture is a type of drug in the realm of the spirit and has the same devastating consequences for the individual and society.
Others are not so categorical and believe that mass culture is a natural phenomenon public life that in a rapidly developing world, in which a person is faced with a lot of problems, it performs a psychotherapeutic function: it relieves stress, restores mental balance, gives a person the opportunity to rest, relax, and escape, at least for a while, from everyday life into the world of dreams and other realities. In addition, mass culture exists along with other types of cultures and no one forbids a person to join other values.
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A cultured person is a rather rare phenomenon today. The thing is that the concept of a “cultured person” includes many requirements, which, unfortunately, not every one of us meets. Let's look at what kind of person can be called cultured.
Modern cultured man
First of all, someone who can be called a cultured person must have politeness and good manners. Etiquette, the basics of behavior, is exactly what makes a person cultured. This is by no means innate instinctive knowledge. They are acquired with age; our parents, kindergarten, and school teach us this. In fact, etiquette is not based on empty, meaningless rules, but on the fundamental basis of life in society. Every modern cultured person can improve the ability to behave well.
How to become a cultured person?
How is the concept defined? cultured person? It is worth considering the defining features of a cultured person, and then we will know what it means to be a cultured person. Let us list the main distinctive qualities of a cultured person that should prevail in us.
It is difficult to list all the qualities and signs of a cultured person. Everyone means something different by this characteristic. However, we have tried to present to you the main features of a cultured person, which can be developed and cultivated on your own. Strive for excellence and be cultured!
The sociocultural development of children is relevant today in connection with the current socio-economic And socio-cultural situation in Russia: low cultural level of development of the population, asocial manifestations in society (crime, neglect, alcoholism, drug addiction), socio-economic instability (uncertainty in educational policy, weakening of the educational function of the family, low level of well-being, etc.).
Sociocultural development plays an important role in human life, but culture is not acquired with genes, since it is acquired in society. Culture is in a human way life.
Sociocultural development plays a major role in the development of a person, in his acceptance of the rules and norms of his culture, and this, accordingly, affects both his worldview and value orientations, present in his life, and also influences the development of personality.
social development – This a change in society that leads to the emergence of new social relations, institutions, norms and values. Characteristic features social development are three features: irreversibility, direction and regularity
Typically, social development as a real process is characterized by three interrelated features: irreversibility, direction and regularity. Irreversibility means the constancy of the processes of accumulation of quantitative and qualitative changes over a certain period of time. Focus- the line or lines along which accumulation occurs. Pattern - not an accidental, but a necessary process of accumulation. Fundamentally important characteristic social development- the period of time during which development takes place. Perhaps no less important is the fact that only over time the main features of social development are revealed, since it consists of a certain chain social change. The result of the development process is a new qualitative (sometimes quantitative) state social object(for example, a social group, a social institution, an organization and the whole society).
What has been said refers, rather, to a general philosophical or socio-philosophical understanding of development. A sociological understanding of development requires a more specific identification of its criteria and indicators. Social development can be considered at different levels- theoretical sociology and empirical research, macrosociology and microsociology. In each case, it is necessary to take into account the specifics of the object, and therefore the selection of appropriate methods. IN scientific literature You can find different points of view on this matter. If we keep in mind the general sociological theory, then, it seems, we can highlight first of all the following criteria for social development. Firstly, social development presupposes the structural complication of an object. As a rule, objects that are more complex in structure are also more developed. Secondly, social development means an increase in the number, complexity of the character, or even a modification of the social functions of an object. If we compare modern society with a diversified industry, numerous systems of state and public administration, educational institutions and scientific institutions, differentiated by social groups, professions, strata, with societies living by gathering, hunting or agriculture, then a huge difference in the degree of complexity and development of these two types of societies becomes obvious. Third, important criterion social development of social institutions and organizations is to increase the effectiveness, efficiency, and competitiveness of their activities.
social development involves increasing opportunities to satisfy diverse needs (material, intellectual, spiritual, etc.) various groups population and individuals. In this sense vital importance has, for example, the social development of the enterprise where they work. In this case, we mean not only the development of technology labor process, but above all, improving working and rest conditions, increasing the level of material well-being, social security of workers and their families, the possibility of increasing the cultural and educational level, etc. n. The social development of the district, city, region, and the whole society is no less important.
The family is the initial structural social development of children. It is connected by blood and family relations and unites spouses, children and parents, including several generations at the same time.
Purpose family education are:
1) the formation of such qualities and personality traits that will help to adequately overcome the difficulties and obstacles encountered in life; life path;
2) development of intelligence and creativity, cognitive powers and primary experience labor activity, moral and aesthetic principles, emotional culture and physical health children - all this depends on the family, on the parents and constitutes main goal education.
For effective family education, it is necessary to form among the parents themselves a pedagogically appropriate focus on constant and mutually beneficial communication with their own children.
The importance of raising children in a family:
1) the family creates for the child the model of life into which he is included;
2) the influence of parents on their own children should ensure their physical perfection and moral purity;
3) often family circumstances and the conditions in which children were born and raised leave an imprint on their entire lives and even predetermine their fate.
The family is the fundamental social unit of society. The effectiveness of education depends on her moral and physical health. A healthy family is entirely connected with many other groups: work, school, kindergarten, institute, various societies, other families. The wider and deeper the family’s connections with other groups, the more meaningful, richer and more interesting its life, the stronger the family itself and the stronger its position in the system of social relations.
Over the course of their lives, children learn about the family as an important unit of society based on love. The family is formed as a friendly team, living a rich spiritual life, organizing everyday life, satisfying reasonable needs. The public is aware through the family's interaction with various public organizations.
The family plays a decisive role in shaping the needs and motives of a child’s activities. The motives for children’s activities at various stages of family life can be personal interest, love, the desire to do good, pride, healthy ambition, and family honor.
Pedagogically competent organization of family life creates useful needs in a child:
ü in the family itself, caring for loved ones, love for them;
ü in spiritual communication and shared experience; in the reasonable consumption of material goods;
ü in self-education and self-improvement;
ü in straightforwardness, honesty, frankness, truthfulness;
ü in the performance of any household labor out of conviction, habit and sense of duty.
First, the family, and then together the school and the family, form the content-organizational core of the holistic educational process. Around and inside this core all other educational forces are concentrated, forming integrity in interaction. The formation of the foundations of personality and its attitude to life depend on the family. In turn, the effectiveness of family education depends largely on the connection between parents and school. The interaction of family, school, and the public is a living process of organizing the entire life of children.
The family is characterized by natural self-government, which presupposes the distribution of functions by all its members and their responsible execution. In the family, an informal opinion is formed on the most pressing and pressing issues of public life.
The family is a social microcosm that reflects the entire set of social relations to work, events in domestic and international life, culture, each other, order in the home, family budget and household, neighbors and friends, nature and animals.
Social levels of culture
Lecture subject– basic social levels of culture
Purpose of the lecture– consider the social levels of culture and their main features
Tasks:
Identify the main social levels of culture
Find out the place of culture among other social phenomena
Show the features of the functioning and development of culture in a particular social environment
Uncover the influence of culture on everything social systems
Requirements for the level of content mastery:
After listening to the lecture, students should:
Have an idea of different social levels of culture;
Be able to distinguish phenomena according to a certain social level of culture
Be able to navigate the modern socio-cultural situation.
Plan:
1. Characteristics of the main social levels of culture (p. 2)
2. Classic and modern (page 3)
3. Elite and mass levels of culture (p. 4)
4. Official culture and subculture (p. 6)
Social levels of culture are determined by the place occupied by a particular individual, group, class, people in social relations, its position in the social structure of society and represent social space. In social space there are both upward and downward social movements. Any level of culture is part of social space. In cultural studies, the following social levels of culture are distinguished:
The highest level is classical.
The classical level is defined by being in the eternal present. Academician D.S. Likhachev defines this level as an Eternal text with current content. As an asset eternity- works are immortal, but as property time- are changeable and depend on the social life of the era. The eternal text comes from the author, the current content is an opportunity to interpretations. Interpretation is the disclosure of meanings and meanings that are most important for modern times. The eternal present of culture, has recognition in society and universal human values such as life, death, love...
The concept of classics and modernity
First of all – Elementary sign systems languages culture: a certain set of international mathematical symbols, formulas, musical notation, poetic meters, architectural orders, etc.
The next layer of the eternal in culture is associated with the Laws of science, images of art, and universal moral norms.
More high level eternal are the cultural programs and paradigms that determined the basis of the worldview. For example, such trends as classicism and romanticism in the culture of modern times.
Finally, the deepest layer of the eternal in culture is what is called cultural universe. These are entire eras of the history of world culture in all their originality: the culture of Antiquity, the Renaissance, the Enlightenment, etc.
Opposites the classic level Modern culture.
This level is determined by the Variability of the Eternal - the possibility of interpretation eternal values according to time and place actual culture. The term actual culture is used to characterize the culture that operates in the present, in this moment. Includes cultural phenomena that arose in different eras. The modern level of culture also consists of several layers: 1. a small layer of great cultural creations that retain their relevance regardless of the time of creation. 2. immortal, enduring values of national cultures. They determine the specifics of culture, are its business card. 3. transient values of current culture, retaining their relevance only at a specific time and for a specific people. As a rule, they reflect the specifics of “today’s” culture, they emphasize important points momentary life of society. Having fulfilled their cultural mission, they fade into oblivion. These values are divided into two groups. Some of them belong to all national culture, the other, incomparably larger, is the property of one or another subcultures within the current national culture .
Each subculture represents a specific system of norms and values that distinguishes a particular group from the wider community: Image- Costume elements, hairstyle, cosmetics, jewelry; Behavior- Peculiarities nonverbal communication(expression, facial expressions, pantomime, gait) Slang- Specific vocabulary and its use.
The following types of subculture are distinguished: Negative- Deviation from the norms of current culture. Positive- modifications in accordance with age, professional, class and other characteristics of certain groups of people. Ethnic- “small” nationalities within society
Elite culture - the highest layer that manages and develops culture. In the concept of J. Ortega y Gasset, the elite is opposed to the masses. The elite are people who have moral and intellectual superiority; organized and strong-willed leaders; This is the creative minority of society. Elite culture is created by professional creators at the request of a privileged part of society. It is a fundamentally closed society, possessing spiritual aristocracy and value-semantic self-sufficiency. Vary political And cultural elite. Political elite is designed to integrate society, and cultural to accumulate spiritual and emotional energy.
Main features elite culture
Creation Ability cultural phenomena
Possession of knowledge and skill (talent)
The desire for self-improvement and improvement of the world around us.
The term “cultural level” has firmly entered the conceptual apparatus of modern sociology of culture. It is widely used:
- when characterizing the development process of various cultural subjects;
- assessing the degree of their convergence;
- correlation between the real state of culture of a particular subject and the model that is recognized by society as a standard for a given historical stage;
- studying issues related to improving the activities of cultural bodies in a particular city, town, institution, workforce, etc.
This term was introduced into scientific circulation by domestic sociologists approximately in the early 70s of the 20th century. The first to use it were representatives of the Ural sociological school, who not only substantiated the expediency of its use when conducting empirical studies of culture, but also showed what place it occupies in the system of basic concepts of the sociology of culture.
The theoretical justification for the need to use the concept of “cultural level” when studying processes occurring in the sphere of culture was given in the works L.N. Kogan, who rightfully ranks among the patriarchs of Russian sociological science.
From the point of view of a scientist, the concept of “cultural level” is the result of human cultural activity, therefore both of these concepts are inextricably linked with each other. A person who occasionally participates in cultural activities also has a low cultural level, and vice versa. Without cultural activities, raising the cultural level is impossible.
L.N. Kogan showed that it is very difficult to understand the essence of this concept if we take it in isolation from other basic concepts of the sociology of culture. In the same way, it is almost impossible to penetrate into the essence of the phenomenon denoted by this concept if we consider it outside the context of those theoretical discussions that are conducted on the basis of certain methodological premises. Since the most heuristic concept is the activity concept of culture, it is on its provisions that it is necessary to rely when deciding on the content of the concept “cultural level”. In the very general view the cultural level can be defined as the degree of development of the essential forces of a social subject as a result of its cultural activities. Based on the fact that there is diversity social subjects, we can talk about the cultural level of an individual, group, class, people, nation, social system, specific society.
Cultural level, according to L.N. Kogan is determined by various factors. In its formation, the decisive role is played, first of all, by school, family, media, labor collectives, contact groups, etc. However, the influence of these factors on the state of the cultural level is different not only because the “weight” of each factor is different, but also because all of the above social institutions perform different social functions depending on the socio-economic system in which their activities take place. For example, in capitalist countries, school has a narrowly elitist, estate-class character. A person who graduated from an elite school has undeniable advantages in cultural activities compared to a poor person educated in a public school.
Understanding this circumstance allows us to conclude that the concept of “cultural level” in countries where there is a class division of society has different content, because different classes have fundamentally different conditions for carrying out cultural activities.
According to L.N. Kogan, in no case should one equate the cultural level of a person with the number of years of education, because the cultural level is “not an external parameter” of a person, but “an internal qualitative characteristic”. Raising the cultural level is nothing more than the development of the desire for creative activity, self-realization of the individual in the field of culture.
A person’s high cultural level, from his point of view, can to a certain extent be recorded and measured by the degree of intensity of his activity in mastering cultural values and participating in activities to create new cultural values. However, the very fact of participation in a particular type of activity and the frequency (intensity) of this participation cannot yet serve as a sufficient criterion for its effectiveness. Cultural activity is an activity of a special kind. It involves development and constant enrichment creative potential personality, which in the most vivid form characterizes the degree of appropriation by a person of his human essence.
Cultural level of large social groups people (classes, layers and strata) is most directly related to the cultural level of the individuals included in these groups. But the cultural level of a group cannot be considered as average value. This is a qualitatively unique integrated concept. It is determined on the basis of a given group’s use of social conditions for its development, the degree of participation of the community as a whole both in the development of spiritual wealth and in their creation. In particular, the individual level of culture of individual workers may be low, but this does not mean that the level of culture of the working class as a whole is lower than the level of culture of the bourgeoisie or peasantry.
The cultural level of large social groups is formed on the basis of a whole complex of social conditions, which, with a certain degree of convention, can be located at the following levels:
- 1. General social conditions in a particular country that contribute to improving the cultural level of the population.
- 2. Specific conditions of a particular republic.
- 3. Specific conditions for the development of the cultural sphere in a certain region.
- 4. Specific conditions existing in various types settlements.
Availability various conditions for cultural and creative activity gives rise to different levels of culture. In addition, the circumstance to which socio-demographic or socio-professional group he belongs, whether he is engaged in physical or mental labor, what his age and social experience leaves its mark on the cultural level of any subject.
Thus, the analysis of the cultural level of certain communities of people is carried out at the “intersection” of territorial-regional, social and socio-demographic differences. Taking into account the complex of these conditions means analyzing the cultural environment, which has a significant impact on the cultural activity of the individual.
Several years after the publication of the first works of L.N. Kogan, devoted to the problem of the cultural level, works appeared A.V. Vehova, who proposed his interpretation of the concept of “cultural level”.
From his point of view, the concept of “cultural level” can be defined as a measure of the use and implementation by the subject of culture of freedom of society in at this stage its development. He came to this conclusion in the course of the following reasoning.
Most of both domestic and foreign authors who study the concept of “cultural level”, revealing its content, proceed from the fact that the cultural level is a certain relationship between the culture of society and the culture of the subject being studied, however, it is obvious that the problem of culture is closely related to the problem of freedom. This circumstance was also noted by I. Kant, as well as K. Marx and F. Engels, who convincingly showed that entering the world of culture means not only an increase in the amount of knowledge that an individual possesses, not only the emergence of new opportunities for him to control the forces of nature And public relations, but also leads to the expansion of a person’s “field of freedom”, contributes to his transformation into a subject historical action, able to withstand circumstances rather than submit to them. Emphasizing this point, F. Engels wrote: “Every step forward on the path of culture was a step towards freedom.” He also pointed out three main aspects of human freedom: 1) mastery over external nature; 2) dominance over social relations; 3) mastery over oneself. From the point of view of F. Engels, practice is also included in the definition of human freedom. In other words, freedom is the practical development of necessity in a certain form corresponding to human interests. In this regard, culture can be revealed through the depth of knowledge by the active subject of objective connections, things, patterns, as well as through activity and its results.
K. Marx adhered to the same point of view. He wrote that the stage at which the culture of human society is can be judged, first of all, by the extent to which nature has become a “human essence” for a person, that is, mastered and transformed by him.
However, the opportunities that people have to use the results of knowledge in their activities to satisfy their needs depend on the nature of social relations. Therefore, when considering cultural problems, it is necessary to complement the aspect of interaction between nature and society itself social aspect, that is, the analysis of man’s dominance over social relations and over himself.
An analysis of these objectively determined relationships can provide a picture of the “distribution” of freedom available to individuals, social groups and classes.
In the culture of society, this is reflected in the existence of social groups with different culture both in content and in the degree of mastery of it. This is especially clearly manifested in the existence of two cultures in an antagonistic society: progressive(democratic) and reactionary. K. Marx noted that
a class that has at its disposal the means of material production also has at its disposal the means of spiritual production, and because of this, the thoughts of those who do not have the means of production find themselves subordinate to the ruling class.
This leads to the fact that the cultural level of the majority of workers, particularly under capitalism, remains very low. In this society, a person can master culture and, what is especially important, manifest his culture in one or another sphere of life only when this sphere does not confront him as an alien force imposed from the outside. The dominance of private property leads to the fact that social relations are perceived as hostile forces, and the sphere of one’s own interests is so narrowed that a person
He feels free to act only when performing his animal functions - when eating, drinking, during sexual intercourse, at best, while still settling down in his home, decorating himself, etc., and in his human functions he feels like only an animal.
K. Marx pointed out that the worker of bourgeois society is the bearer of cultural achievements only as a participant in capitalist production. In other cases, he is alienated from genuine culture or deals mostly with surrogates of bourgeois culture.
“The leap from the kingdom of necessity to the kingdom of freedom” means fundamental change social relations, thanks to which the dominance of man over nature is no longer associated with the dominance of man over man. The communist transformation of social relations necessarily leads to the liberation of the individual from the yoke of the spontaneous forces of social development. People begin to master the objective laws of the development of society, which gradually changes both the nature of man’s domination over nature and the nature of his domination over himself. The classics of Marxism associated a higher level of cultural development with such an organization of production in which, on the one hand,
Productive labor, instead of being a means of enslaving people, would become a means of liberating them, giving everyone the opportunity to develop in all directions and effectively manifest all their abilities, both physical and spiritual...
Man's dominance over himself is characterized by the concept of “free will” in the Marxist understanding of the word. It's about not just about the will, which constitutes one of the human abilities, but about human personality in general, which is characterized by diverse feelings, needs, desires, aspirations and which it in a certain way directs, controls, implements, etc.
The most important element that determines the internal freedom of a cultural subject is his worldview. A person’s worldview expresses his attitude to reality, characterizes the level and type of development of his abilities, his goals in life, social orientation, and thus it is closely connected with inner freedom. By actions and the nature of activity dictated by worldview motives, one judges the degree of awareness of objective necessity.
The essence of spiritual freedom lies in the fact that public interests become the dominant motives in the activities of the individual, when each individual, to the best of his strength and abilities, can become an active participant in the development of freedom of society.
However, if we understand culture the way the classics of Marxism understood it, then it becomes obvious that the concept of “cultural level” expresses something more than just the relationship between the culture of society and the culture of a particular subject.
It follows from this that: a) it is not possible to limit ourselves only to identifying the degree of education of a person, recording whether he knows certain works of art, literature, music; b) a general indicator of the cultural level is the degree of human freedom; c) this indicator includes the degree of man’s mastery of the forces of nature, man’s dominance over social relations and the individual’s dominance over himself.
The extent to which man dominates nature is judged by the development of the material and technical base social production, by that combination of guns and technical means, which a person has at his disposal when carrying out his activities to transform nature and create the “human world”. About the degree of dominance over social relations - according to the degree of development of social creativity, the real participation of a person in activities to improve economic, political, legal and other institutions. The extent to which one’s own limitations are overcome can be judged by the degree of consciousness, ideologicalness of the individual, and his ability to perceive a public cause as his own.
From point of view A.V. Vekhova, Such an understanding of the nature of the cultural level makes it possible to solve a number of fundamental problems, to form a clearer idea of the real processes that take place in the sphere of not only spiritual, but also material production, to more competently and purposefully carry out cultural policy aimed at the formation of a comprehensively developed, spiritually rich person .
However, neither the point of view of L.N. Kogan, nor the point of view of A.V. Vekhov’s views on nature and indicators of the cultural level were not accepted by the general sociological community. Recognizing their priority in the study of a complex problem, most researchers expressed criticism, many of which were fair. In particular, they emphasized that solving the issue at the philosophical level does not mean solving the problem at the sociological level.
One of the opponents of the Ural researchers was N.S. Mansurov, who proposed his own interpretation of the cultural level. From his point of view, the level of cultural development of a particular social subject can be judged:
- according to the degree of its intellectual, political, ideological, ideological, aesthetic, legal, moral development;
- towards cultural values;
- the degree of discrepancy between the acquired ideas, ideals, principles and behavior of the individual;
- the state of work culture, behavior, life, mutual communication;
- having your own opinion on cultural issues;
- correspondence of the cultural level of the individual to the cultural wealth of society.
However, the interpretation of the cultural level of N.S. Mansurov was not accepted.
There is no doubt, opponents emphasized, that the cultural activity of an individual depends on his cultural level. But just as correct inverse relationship, because the cultural level is not acquired by an individual by inheritance from parents, it is not given from above, it itself is the result of cultural activity. The critics’ conclusion was this: N.S.’s scheme is abstract and impracticable in real sociological research. Mansurova once again proves that all attempts to study the cultural level of an individual in isolation from his real cultural activities are inevitably doomed to failure. Ibid. T. 20. - P. 305.
