Vigel N.L. Modern globalization of culture. Cultural globalization as a process of formation of a new global culture

Globalization of society and its cultural consequences

The globalization of society is today one of the most important trends in the development of civilization, which in the next decade will have a decisive impact on almost all spheres of society: economics, politics, science, education and culture. At the same time, it will most likely entail the most radical changes in the sphere of culture, where we should expect a new humanitarian revolution, unprecedented in the history of mankind.

The development of this revolution is predicted for the coming decades, and it is already clear today that it will lead not only to radical changes in people’s lifestyles, but will also largely change their worldview, attitude towards nature, towards themselves and towards other people.

From the standpoint of synergetics, the process of globalization of society can be considered as a natural reaction of world civilization to new threats to its further development. At the same time, two main and opposing trends should be distinguished. On the one hand, there is a rapid increase in information interconnectedness various parts the world community, which increases its stability as a complex self-organizing system. On the other hand, the traditional national cultures of underdeveloped and developing countries are being destroyed under the influence of the powerful cultural and information expansion of the West, and primarily the United States of America.

This second trend is rapidly reducing the cultural diversity of the world community, which is one of the signs of its degradation as a complex system, and therefore should be considered negative. It reduces the stability of civilization in relation to external and internal destructive influences. It’s not for nothing that biologists are so persistently fighting to preserve the biological diversity of life on our planet, which is also steadily declining.

The future will tell which of these two opposing tendencies will prevail. However, it is already clear today that the main problems of the future of humanity in the 21st century. will be resolved not in the economic or political spheres, but in the cultural sphere, which should become in the coming years the center of attention of the entire society in the context of problems of ensuring further sustainable development civilization, as well as national and international security.
The ideological confrontation between East and West and the cultural roots of the ecological crisis of civilization

The sphere of culture today is an arena for the struggle of two more opposing trends in the further development of civilization: the egocentric liberal-consumer ideology of Western countries, the leader of which today is the United States, and the ideology of biocentrism, aimed at preserving the integrity of the biosphere, of which human society is a part. This ideology and the spiritual values ​​associated with it belong to traditional oriental cultures, Where highest value Nature is considered to be the creation of the Supreme Mind. Man is considered in this worldview paradigm only as a part of Nature, which carries within itself a particle of the Higher Mind and therefore must be aware of its special responsibility for the fate of Nature.

Russia is a Eurasian country, and therefore, both for the traditional ethnic cultures of the peoples inhabiting it, and for the entire Russian national culture, the spiritual values ​​of the East are more characteristic than the egocentric worldviews of the West. Community spirit, respect for the older generation, the priority of public interests over personal interests, patriotism, compassion for the weak and disadvantaged, generosity towards the vanquished and tolerance for dissidents - all these distinctive features of Russian national culture have long been widely known. This is a fundamentally different view of the world, radically different from the worldview of Western countries, which is based on the canons of Catholic and Protestant churches, professing and promoting completely different spiritual values.

It is these values ​​(individual freedom, social activity, careerism, the desire for material well-being and personal enrichment) and are the basis of that liberal market economy, democratization and globalization of society, which today not only dominate in all Western countries, but are also aggressively imposed by them on the rest of the world as the only correct and promising forms of further existence humanity.

History has shown that this path of social development gives rise to a cult of unbridled consumption and causes deep economic, educational and informational stratification of society, fraught with social, ethnic, religious and military cataclysms. Therefore, the further expansion of Western ideology today poses the greatest danger to the future of civilization. This development ideology human society is especially dangerous today, in conditions of anthropogenic overload on our planet caused by human economic activity. She put modern civilization facing a real threat of self-destruction in the coming decades.
Globalization of society as information colonization is a new threat to Russia’s national security

The process of globalization of society is actively supported today by transnational industrial corporations and financial and industrial groups. They use it to achieve their economic and geopolitical goals. These goals are to achieve global financial and economic dominance, which is achieved through the destruction of the national economies of underdeveloped and developing countries and the use of their raw materials, financial and intellectual resources.

To achieve these goals, not only methods of financial, economic and technological expansion are widely used, but also the latest information technologies to influence the mass consciousness of the population and the culture of developing countries, which are thus subjected to a unique new form of “information colonization.”

“Information imperialism” is a new form of world domination in the 21st century, and new information technologies, which are used to deform the public consciousness of the population of colonized countries, destroy their traditional national cultures, national identity and patriotism, are an effective tool for its establishment. The study shows that to achieve these goals it is not at all necessary to deform the consciousness of the entire population of a particular country. It is quite enough to form the type of consciousness necessary for the colonialists in only about 20% of the population. It is only important that this part of the population includes the elite of society, i.e. people who are able to influence political decisions and are role models.

Thus, the object of “information colonization” is primarily the elite of society, which, as a result of targeted manipulation of its consciousness, becomes psychologically isolated from the bulk of the country’s population. Ultimately, it degenerates ideologically and takes the path of betraying national interests, which no longer correspond to its own goals and interests. Unfortunately, we observe this phenomenon in recent years both in the political and economic life of Russia.

Information colonization poses a real and very serious danger to the further development of many countries of the world, including Russia. That is why in the Doctrine information security The Russian Federation specifically emphasizes that the greatest danger in the sphere of spiritual life is “the inability of modern civil society in Russia to ensure the formation in the younger generation and maintenance in society of socially necessary moral values, patriotism and civic responsibility for the fate of the country.”

Unfortunately, there are no effective mechanisms to solve this actual problem today in Russia there is none, since the issues of development and use of the spiritual and intellectual potential of Russian society are not currently a priority either in the state policy of Russia, or in the education system, or in the ideology of the media, or in works of literature and art. And this situation poses a serious threat to the future of our country, which could deprive it of a worthy historical perspective.

Russian culture as an object of national security In recent years, the problem of ensuring Russia's national security has objectively come to the fore among other problems of the development of our society. However, when discussing this problem at various scientific and socio-political forums, as well as in the legislative and executive authorities of Russia, the main attention is paid, as a rule, only to the geopolitical, economic and military-technical aspects of this problem. At the same time, the cultural aspects of the problem are considered secondary and are practically not considered.

This approach to this problem, according to the author, is deeply erroneous, and we see its consequences everywhere today in the form of numerous and intensifying processes of destruction of traditional Russian culture, demoralization and criminalization of our society, a sharp decline in the level of morality of people and, what is especially dangerous, the younger generation.

The main reasons for these negative phenomena should be considered two factors that are relatively new to the history of the development of Russian society. One of them is the powerful information impact on Russian society from Western countries and primarily the United States of America. This phenomenon has already been called an information war, the goals and methods of which, as well as possible consequences, have now begun to be discussed in the pages of the scientific press. Of course, such an impact on Russia has been carried out before, but never before has it been so intense and multifaceted.

The second factor is manifested in the surprising and unprecedented in its depth and scale of indifference to the future fate of Russian culture, which in recent years has been manifested on the part of the country’s governing bodies, which are mainly occupied with economic and political problems, regional conflicts, and, more recently, also problems fight against terrorism.

At the same time, it is well known that national culture is the most important genetic core of a nation, which determines its viability in the modern rapidly changing world, creates the spiritual community of the people and gives people confidence in their future. That is why Russian culture today should be considered as one of the most important objects of the country’s national security.
The main types of threats to Russian culture at the present stage of development of society

Currently, the most dangerous consequences for the future of Russia are the following threats to Russian culture. Multifaceted aggression of Western and neighboring countries against the Russian language and the Russian-language information space, which is rapidly shrinking. At the same time, the historically established space of Russian culture in the world community is also deformed.

“Westernization” of Russian culture, active propaganda of the Western lifestyle, clothing models, stereotypes of behavior in society and relationships between people. The development of these processes is greatly facilitated by the information policy of the media and especially television, as well as the increasingly widespread dissemination in our country of low-quality literature and video products of pro-Western orientation.

Discredit Russian history, destruction of the system of education of the younger generation in the family, in the education system, in the professional sphere and in the army. Deformation of the basic spiritual and moral values ​​of society traditional for Russian culture and their replacement with guidelines and values ​​of the material and consumer level. As a result of this, demoralization and criminalization of Russian society is occurring, reaching unprecedented proportions.

The ongoing process of de-intellectualization of Russian society, the characteristic features of which are the decline in the prestige of intellectual work, social status workers in the sphere of education and culture, who today are the lowest paid among all other categories of the employed population.

The impact of the listed threats on Russian society poses a particular danger precisely in the present period, when not only Russia is in a state of global crisis, but also the entire world community, which stands on the threshold of a new, post-industrial information civilization. Indeed, thanks to the achievements of synergetics, today we know that during critical periods of evolution, any complex self-organizing system loses its stability and becomes especially sensitive to external information influences.

Therefore, today it is necessary to actively and effectively counter the threats listed above for Russian culture. To this end, it is necessary to unite the efforts of all healthy forces of our society, all patriots of Russia who are not indifferent to further fate of their homeland. First of all, it is necessary to change public consciousness, realize and legislate the strategic importance of Russian culture for the present and future of our country, as well as for the young independent states surrounding it.

Conclusion

The above allows us to draw brief conclusions about what needs to be done and what cannot be done in Russia in the 21st century. in the field of culture in order to create an ideological and spiritual basis for solving the problem of ensuring national and international security.
1. First of all, it is necessary to realize the relevance and strategic importance of the problem of preserving the traditional national culture of Russia. Today this problem is not only cultural. This is the problem of the survival of the Russian nation, ensuring its national security. Moreover, this is also an important part of the problem of ensuring international security, which significantly depends on the situation on Russian territory from geopolitical, socio-economic and environmental points of view.
2. We cannot continue to tolerate the splitting of consciousness of Russian society, its information colonization by Western countries, the systematic destruction of Russian culture, and the substitution of the traditional spiritual values ​​of our people. The spiritual unity of the nation, patriotism and pride in one’s Fatherland, civic responsibility for its future – these are the main qualities that state policy in the field of education, culture and the media, as well as the activities of the best representatives of culture and art, should be aimed at today.
3. Special attention it is necessary to focus on nurturing the spiritual culture of the younger generation of Russian citizens, who today are at the epicenter of destructive information influence and do not have clear moral guidelines. This generation needs new images of “heroes of our time” who could become attractive to them and serve as role models.
This task can be solved by the education system, whose efforts should be fully supported by Russian cultural figures.
4. It is necessary to urgently stop the rampant propaganda of the consumer lifestyle, violence and cruelty, the cult of strength, and sexual promiscuity, which is now falling on our society from television screens. And to achieve this goal, the state will have to take control of most of the media.
5. National traditions and national culture are becoming today a means of psychological protection of the peoples of Russia from an alien system of values ​​actively imposed on them from the outside, social ideals and behavioral patterns that are used as tools to achieve the goals of international economic competition.

Therefore, the state’s attitude towards the problems of preserving the national culture of Russia must be decisively reconsidered. The sphere of culture today is one of the most important objects for ensuring the national security of Russian society, which should be under special protection of the state.

Deputy editor-in-chief, academician of the Russian Academy of Natural Sciences, Doctor of Technical Sciences, Professor K.K. Colin

Globalization- a term to denote a situation of change in all aspects of society under the influence of the global trend towards interdependence and openness.

The main consequence of this is the global division of labor, planet-wide migration of capital, human and production resources, standardization of legislation, economic and technological processes, as well as the rapprochement of cultures of different countries. This is an objective process that is systemic in nature, that is, it covers all spheres of society.

Globalization is associated, first of all, with the internationalization of the entire social activities on Earth. This internationalization means that modern era all humanity is part of a single system of social, cultural, economic, political and other connections, interactions and relationships.

Globalization can be viewed as integration at the macro level, that is, as the rapprochement of countries in all spheres: economic, political, social, cultural, technological, etc.

Globalization has both positive and negative features that affect the development of the world community.

The positive ones include refusal of the obedient subordination of the economy to the political principle, a decisive choice in favor of a competitive (market) model of the economy, recognition of the capitalist model as the “optimal” socio-economic system. All this, at least theoretically, made the world more homogeneous and allowed us to hope that the relative uniformity social order will help eliminate poverty and poverty, smooth out economic inequality in the world.

In the early 1990s. In the West, many followers of the idea of ​​global liberalization appeared. Its authors believe that globalization is one of the forms of the neoliberal development model, directly or indirectly influencing the domestic and foreign policies of all countries of the world community.

In their opinion, such a model of development may turn out to be “the final point of the ideological evolution of humanity,” “the final form of human government, and as such represents the end of history.” The preachers of this course of development believe that “the ideal of liberal democracy cannot be improved,” and humanity will develop along this only possible path.

Representatives of this trend in political science and sociology believe that modern technologies make it possible to limitlessly accumulate wealth and satisfy ever-growing human needs. And this should lead to the homogenization of all societies, regardless of their historical past and cultural heritage. All countries carrying out economic modernization based on liberal values ​​will become more and more similar to each other, drawing closer together with the help of the world market and the spread of a universal consumer culture.

This theory has some practical confirmation. The development of computerization, fiber optics, improvement of the communication system, including satellite, allows humanity to move towards an open society with a liberal economy.

However, the idea of ​​the world as a homogeneous socio-economic space, driven by a single motivation and regulated by “universal human values”, is in many ways simplified. Politicians and scientists in developing countries have serious doubts about the Western model of development. In their opinion, neoliberalism leads to a growing polarization of poverty and wealth, to environmental degradation, to the fact that rich countries are gaining more and more control over the world's resources.

In the social sphere, globalization presupposes the creation of a society that should be based on respect for human rights and fundamental freedoms, on the principle of social justice.

Developing countries and countries with economies in transition have little opportunity to reach the level material well-being rich countries. The neoliberal development model does not allow satisfying even the basic needs of the vast masses of the population.

The growing socio-economic and cultural gap between the upper and lower strata of the world community becomes even more obvious if we compare the incomes of individual richest people planets with the income of entire countries.

Manifestations of globalization in the sphere of culture:

1) the transformation of the planet into a “global village” (M. McLuhan), when millions of people, thanks to the media, almost instantly become witnesses to events taking place in different parts of the globe;

2) introducing people living in different countries and on different continents to the same cultural experience (Olympiads, concerts);

3) unification of tastes, perceptions, preferences (Coca-Cola, jeans, soap operas);

4) direct acquaintance with the way of life, customs, and norms of behavior in other countries (through tourism, work abroad, migration);

5) the emergence of the language of international communication – English;

6) widespread distribution of unified computer technologies, the Internet;

7) “erosion” of local cultural traditions, their replacement by mass consumer culture of the Western type

Challenges and threats caused by globalization:

It should be noted that recently economic aspects have become increasingly important in globalization. Therefore, some researchers, speaking about globalization, mean only its economic side. In principle, this is a one-sided view of a complex phenomenon. At the same time, an analysis of the process of development of global economic relations allows us to identify some features of globalization as a whole.

Globalization has also affected the social sphere, although the intensity of these processes largely depends on the economic capabilities of the integrated components. Social rights, previously available only to the population of developed countries, are gradually being adopted by developing countries for their citizens. In an increasing number of countries, civil societies are emerging, middle class, social norms of quality of life are being unified to some extent.

A very noticeable phenomenon over the past 100 years has been the globalization of culture based on the colossal growth of cultural exchange between countries, the development of the mass culture industry, and the leveling of the tastes and preferences of the public. This process is accompanied by erasure national characteristics literature and art, integration of elements of national cultures into the emerging universal cultural sphere. The globalization of culture was also a reflection of the cosmopolitanization of existence, linguistic assimilation, the spread of the English language around the planet as a global means of communication and other processes.

Like any complex phenomenon, globalization has had both positive and negative aspects. Its consequences are associated with obvious successes: the integration of the world economy contributes to the intensification and growth of production, the adoption of technical advances by backward countries, the improvement of the economic condition of developing countries, etc. Political integration helps prevent military conflicts, ensure relative stability in the world, and do much more in the interests of international security. Globalization in the social sphere stimulates huge shifts in people's consciousness and the spread of democratic principles of human rights and freedoms. The list of achievements of globalization covers various interests from the personal to the global community.

However, there is also large number negative consequences. They manifested themselves in the form of so-called global problems of humanity.

Global problems are understood as universal difficulties and contradictions in the relationships between nature and man, society, the state, and the world community, having a planetary scale in scope, strength and intensity. These problems partially existed in an implicit form earlier, but mainly arose at the present stage as a result of the negative course of human activity, natural processes and, to a large extent, as the consequences of globalization. In fact, global problems are not just the consequences of globalization, but the self-expression of this complex phenomenon, uncontrollable in its main aspects.

The global problems of humanity or civilization were truly realized only in the second half of the 20th century, when the interdependence of countries and peoples, which caused globalization, sharply increased, and the unresolved problems manifested themselves especially clearly and destructively. In addition, awareness of some problems came only when humanity accumulated a huge potential of knowledge that made these problems visible.

Some researchers identify the most important of global problems - the so-called imperatives - urgent, immutable, unconditional demands, in in this case- the dictates of the time. In particular, they name economic, demographic, environmental, military and technological imperatives, considering them to be the main ones, and most other problems - derived from them.

Currently, the global ones include large number problems of different nature. It is difficult to classify them due to mutual influence and simultaneous belonging to several spheres of life. Quite roughly, global problems can be divided into:

Global problems of humanity:

Social in nature - the demographic imperative with its many components, problems of interethnic confrontation, religious intolerance, education, healthcare, organized crime;

Socio-biological - problems of the emergence of new diseases, genetic safety, drug addiction;

Socio-political - problems of war and peace, disarmament, proliferation of weapons of mass destruction, information security, terrorism;

Socio-economic - problems of sustainability of the world economy, depletion of non-renewable resources, energy, poverty, employment, food shortages;

In the spiritual and moral sphere - problems of the decline in the general level of culture of the population, the spread of the cult of violence and pornography, the lack of demand for high examples of art, the lack of harmony in relations between generations and many others.

A characteristic feature of the state of affairs with global problems is their growth in number, aggravation or the emergence of new, recently unknown threats.

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The concept of “globalization” was introduced into scientific circulation quite recently. It is believed to have been used for the first time in a scientific publication in 1983. Its origins are related to Latin term"globe", which means Earth, globe. In its most general form, globalization refers to numerous social processes of a planetary nature. The essence of globalization is still largely unknown. We can say that now only scientific approaches to the phenomenon of globalization have been clearly identified, within the framework of which a theoretical interpretation of this phenomenon is carried out. As a dimension of various cognitive disciplines, the concept of “globalization” is distinguished by conceptual diversity. Philosophical, sociological, geopolitical, environmental and other ideas about this phenomenon exist and are developing. Interdisciplinary systems of knowledge of globalization are also being formed.

Sociological aspect of globalization. The relevance of the sociological aspect of her research lies in the fact that it is the human dimension of globalization. Sociology examines a new phenomenon from an angle that reveals its influence on the further development of social reality, on the conditions and opportunities for self-realization in it of individuals, social groups and societies as a whole.

In modern scientific literature the concept of “globalization” is used in two main meanings - as an objective trend of modern world development and as a real multifaceted process.

Globalization as an objective trend in the development of mankind represents a qualitatively new stage in the internationalization of social life. What is common to both stages is that internationalization and globalization as the embodiment of the energy of sociality of the human race in the space of the planet are expressed in the expansion and deepening of social connections in the world and the strengthening of the interdependence of states and peoples. At the same time, globalization is not just a “surge” of this global trend, but a fundamentally new stage. Its qualitative novelty is due to new objective circumstances in the life of the world community.

By the beginning of the twentieth century. The globe was divided between states and peoples. The world has become complete, closed, ultimate.

In the 60s of the twentieth century. earthlings realized themselves as a global entity. This happened against the negative background of emerging serious global problems of our time, which cannot be solved through the efforts of one or even a group of states. The efforts of all humanity are needed.

Information and technological revolutions, a new generation of communication systems (jet aircraft, rocketry, television, computers, microcircuits, communication satellites, mobile phones, the Internet) by the end of the twentieth century. made any point on the planet accessible to people, capital, ideas, documents in real time. People have acquired the ability to simultaneously be in different parts of the planet and be participants in events outside of their physical presence, and the development of connections and interactions between people has become possible across state borders, border rules, norms, and procedures.

Cultural globalization is characterized by the convergence of business and consumer culture between different countries peace and the growth of international communication. On the one hand, this leads to the popularization of certain types of national culture around the world. On the other hand, popular international cultural phenomena can displace national ones or turn them into international ones. Many regard this as a loss of national cultural values and are fighting for the revival of national culture.

Modern films are released simultaneously in many countries around the world, books are translated and become popular among readers from different countries. The ubiquity of the Internet plays a huge role in cultural globalization. In addition, international tourism is becoming more widespread every year.

Isolation from the world, isolation within one’s own framework was the ideal of an agrarian-type society, but modern society is characterized by the type of person who always transgresses established boundaries and takes on a new appearance, always driven primarily by motives of renewal and change. The processes of interpenetration of worldviews and cultures are becoming more and more active; many phenomena of, say, Indian or Chinese culture have become known in Russia. Islamic culture is no longer as alien and incomprehensible to Russian people as it was, say, in the 18th century. It is obvious that in such processes there are more positive than negative. They certainly contribute to mutual understanding between people. different traditions, spiritually enrich national cultures.

But in practice, it turns out that instead of enriching traditional cultures with the cultures of other countries and peoples, instead of expanding the cultural range, we are dealing with something just the opposite. The cultural landscape that surrounds us not only does not increase its diversity, but tends to greater and greater monotony, and the monotony, again, is not ours, but someone else’s, brought from distant countries. What is characteristic is that this phenomenon is noticed not only in Russia, but also in many countries where cultural innovations of the era of globalization also cause significant rejection.

To correctly consider the issue, the scientific concept of “culture” should be clarified. Culture is a historically determined level of development of society and man, expressed in the types and forms of organization of people’s lives and activities. The concept of culture is used to characterize the material and spiritual level of development of certain historical eras, socio-economic formations, specific societies, nationalities and nations (for example, ancient culture, Mayan culture), as well as different spheres of life (work culture, artistic culture, everyday culture). In a narrower sense, the term “culture” refers only to the sphere of people’s spiritual life. In everyday consciousness, “culture” acts as a collective image that unites art, religion, science, etc.

In domestic cultural studies, the concept of culture is widespread, which reveals the essence of human existence as the realization of creativity. It is culture that distinguishes man from all other creatures, for the essence of the image and likeness of God lies precisely in the ability to imitate the Creator, that is, to create.

The concept of culture denotes the universal attitude of man to the world, through which man creates the world and himself. Each culture is a unique universe created by a person’s specific relationship to the world and to himself. When we study different cultures, we study more than just books, cathedrals, or archaeological finds. We discover other human worlds in which people lived and felt differently than us.

Every culture is a way of human creative self-realization. Therefore, understanding other cultures enriches us not only with new knowledge, but also with new creative experience. It includes not only the objective results of people’s activities (machines, technical structures, results of knowledge, works of art, etc.), but also subjective human strength and abilities realized in activities (knowledge and skills, production and professional skills, level of intellectual, aesthetic and moral development, worldview, methods and forms of mutual communication between people within the team and society).

Due to the spiritual-material duality of human nature, a person consumes both material and spiritual fruits. To satisfy material needs, he creates and consumes food, clothing, housing, creates equipment, materials, buildings, roads, etc. To satisfy spiritual needs, he creates spiritual values, moral and aesthetic ideals, political, ideological, religious ideals, science and art. Often both channels merge in the same artifact; for example, a building can serve utilitarian purposes and at the same time be a work of art. Human activity spreads through all channels of both material and spiritual culture. Man can be considered 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. The person then acts as the creator of cultural meanings. Man creates culture, reproduces it and uses it as a means for his own development. Based on all that has been said above, culture is all the material and intangible products of human activity, values ​​and recognized modes of behavior, objectified and accepted in any communities, transmitted to other communities and subsequent generations.

Culture, since it is a product of human activity, cannot exist outside the community of people. These communities represent the subject of culture, are its creator and bearer. Thus, a nation creates and preserves its culture as a symbol of the realization of its rights. A nation, as a cultural reality, manifests itself in different spheres, which should be considered custom, direction of will, value orientation, language, writing, art, poetry, legal proceedings, religion, etc.

Each people has a meaning of its existence, “written down” in its culture and defining its claims. But its implementation is unthinkable without the existence of the nation as such. Therefore, culture must always take care of strengthening the independence of the people and the state. The preservation of identity and its strengthening mainly depends on the activity of internal forces and on the identification of national internal energy. The culture of a community is not a simple sum of the cultures of individuals, it is supra-individual and represents a set of values, creative achievements and standards of behavior of a community of people.

Culture is the only force that shapes a person as a member of a community. The culture of preserving national characteristics becomes richer if it interacts with many peoples of the world. A high level of social cohesion, social solidarity, etc. - these are the basic values ​​that ensure the viability of any nation, be it great or small, and realize national aspirations and ideals.

“No culture can exist without society, but also no society can exist without culture. We would not be “humans” in the full sense that is usually given to this term. We would have no language to express ourselves, no self-awareness, and our ability to think and reason would be severely limited,” notes Anthony Giddens. Social life is, first of all, intellectual, moral, economic and religious life. It covers all the features of people living together. The connection between culture and social life is a special cultural phenomenon that has a name - a value system. Values ​​always express generalized goals and means of achieving them. They play the role of fundamental norms that ensure the integration of society, help individuals make socially approved choices about their behavior in vital situations, including the choice between specific goals of rational actions. Values ​​serve as social indicators of the quality of life, and the value system forms the internal core of culture, the spiritual quintessence of the needs and interests of individuals and social communities. The value system, in turn, has a reverse impact on social interests and needs, acting as one of the most important incentives social action, individual behavior. The culture of each community has adopted certain value systems and a corresponding hierarchy.

The world of human values, affected by turbulent changes, has become very changeable and contradictory. The crisis of a value system does not mean their total destruction, but a change in their internal structures. Cultural values ​​did not die, but they became different in rank. In any perspective, the appearance of a new element entails a reshuffling of all other elements of the hierarchy.

Moral values ​​and norms are very important phenomena in the life of the individual and society. It is through these categories that the life of individuals and society is regulated. Both values ​​and norms are “woven” into society. At the same time, compliance with standards is not only their external function. In accordance with group norms, the individual examines himself and evaluates his life path.

In the course of globalization, under the slogan of the interpenetration of cultures and traditions, there is actually an onset of one and only one - the Western cultural model. This one-sidedness of globalization is quite natural, because within Western civilization the “material carriers” of this process have grown - telecommunication systems and the world market. What is dangerous in Western culture, what is dangerous in it for all other cultures of the world? After all, we still admire works of Western art from “The Tales of the Nibelungs” to “Tristan and Isolde” by Richard Wagner? The fact is that today we are faced not with Western culture in its pure, original form, but with a certain mutation of this culture, which, like all historical processes, occurred gradually, but ultimately changed the face of Western civilization beyond recognition. These processes are associated with the emergence of capitalist mass production and the corresponding production and consumption of culture for the masses.

The unifying aspect of the cultural associated with the dominance of certain “centers” of the global North and, accordingly, with their epistemology and linguistic traditions, in the field of verbal arts and culture is expressed, in particular, in the quantitative predominance of English-language material, which is associated with the totalization of Anglo-Saxon models characteristic of globalization and international English. The processes of linguistic unification naturally cause lamentations from adherents of national identity, but they do not take into account that the choice of language today is not equal to the choice of national identity. Although in the European consciousness, belonging to a certain national tradition, at least in the last 200 years, was associated with the choice of language - a powerful means of maintaining the nation as an “imagined community”, and national culture was interpreted through the organic connection of territory, ethnic group and state, today, when national discourses turned out to be largely discredited, multi- and transcultural and multilingual phenomena have become signs of the times, it is very important not to create false opposition globalization and national culture. After all, the national myth with its entire network of discourses is not capable, in its locality, of effectively resisting globalization at any level. Writing in English should not be taken as a sign of automatic adherence to English or American culture. This is just a choice of means, in most cases devoid of nationalistic pathos, but marked by market pathos, i.e. again bringing us back to the core element of globalization. After all, what is written, staged, or filmed in English is much easier to sell, and a significantly larger number of readers, viewers, and listeners will certainly become familiar with such cultural products. Here English seems to be losing its nationality. belonging, acting as the language of globalization, the lingua franca of modern times. peace.
According to V. Benjamin, there is a certain resistance in the process of cultural and linguistic transformation, a certain residue of untranslatability, which expresses the essence of transculturation. The concept of multilingualism in a broad semiotic sense, the problem of cultural translation-paraphrase and untranslatability, as well as translingual phenomena as a source of the formation of new meanings are close to the problems of cultural relationships and the concept of double translation, proposed by V. Mignolo and F. Chiui, is more complex and a multidirectional movement between different imperial and colonial languages, which is no longer equal to the national, because a process of transculturation is taking place, breaking down the dichotomy of nation and other. In the era of globalization, the national geo-political configuration in the transnational world is changing and the problem of deconstructing previously unshakable and stable complexes of language - culture - territory comes to the fore. Modern linguistics, not yet having the means and necessary apparatus of concepts, is only learning to see the obvious connection between the colonization of the world and the development of dominant linguistic ideologies and practices. It is necessary to go further to see a special world of culture, a special epistemology, a special artistic dimension that lives in the Caribbean, English, Maghreb, French or Uzbek, Russian.

The unifying trend of cultural globalization, if we talk about literature, cinema, fine arts, strives for a “text” devoid of national and cultural characteristics, will take topos and time. The ideal in this case may be some kind of “Internet text”, created unknown where, unknown by whom and unknown for whom intended, which radically changes the usual relationship between text and context, which can be defined as a text without or without a context, or a text functioning in any context. Many genres of mass culture have reached the point of complete unification, even if they exist in a completely traditional printed form and are signed with the name of the author. This applies to such forms as thrillers, detective stories, etc., which have truly become international. Although the mechanism of international dissemination of genres and styles itself is far from new and, as is known, lay at the basis of the replication of many literary forms earlier, but its scale in the sphere of mass culture today is truly global. At the same time, the archaic nature of the division into mass and elite products in the globalized cultural space becomes especially obvious.

In the last decades of the 20th century. The process of art losing its autonomy and changing its traditional functions has also intensified, which leads to the gradual replacement of the purpose of art by its means, and is associated primarily with total technization, with what is often called the aesthetics of cyberspace, where the criterion of aesthetics becomes connection with high technology, and art is turning into craft again.

Globalization has an impact on changing the communicative functions and processes of culture, when the exchange of texts in a broad sense is influenced not only by the logic of transculturation, in which similarities, differences and belonging define traditions and are interpreted outside of national principles, but also under the influence of the logic and metaphors of cyberspace. The aspect of globalization manifested in the World Wide Web is the illusion that the “process” completely absorbs “space”, to a certain extent negating it, combining the technological and market aspects of communication. The Internet, as a structure without content, a form that is outwardly devoid of clear and familiar boundaries that a traditional book or newspaper offers, undoubtedly changes the way information is transmitted and perceived. Thus, the spatio-temporal relations on which communication models have been built until now are truly destroyed. Almost completely repeating the logic of “deterritorialization,” cyber space objectively strives for the disappearance of the concepts of “here” and “now,” which are increasingly less likely to appear in a certain and once and for all given place and through a certain voice that expresses the speaking and writing subject of communication. . In the World Wide Web, authorship in the previous sense, property rights, and censorship, as they existed in the world of book culture, are potentially excluded. The world of cyberspace operates only in the category of quantity, the principle of possession, dividing the world into those who have access to the Internet and those who do not, or those who use the Internet as an educational force and those who mindlessly play computer games. Essentially, the old idea of ​​developed and undeveloped - in this case, in the informational sense - countries and cultures and typically colonialist clashes and interactions, which do not disappear, but rather intensify in the era of globalization, are being reproduced in a new round. On the other hand, it is through the Internet that the foundations of a global political subject are created, which, in combination with transnational movements of huge groups of people, leads to the emergence of a special cosmopolitan journalistic sphere of the era of globalization. The peculiarities of network organizations are that they lack a rigid center of power and a bureaucratic hierarchy. Unlike the usual forms organizational culture Based on a formal institution, the basis of a network organization is an active individual. Their advantages: quick response, flexibility, speed, coherence and great resonance. The network type of organization is better adapted to the dynamic state of the environment. Network organizations are very varied in their diversity: these include pressure groups, informal clubs, large and small religious and other structures.

The paradox of the Internet is that, being aimed at cultural diversity, it objectively leads to its collapse and homogenization of local features, reproducing old principles of domination.

Another important aspect of cultural globalization, manifested in the field of art, is the actualization of intermediality and the permeability of boundaries between different languages arts At the end of the 20th century. The process of synthesis of arts and complication of forms of mediality has noticeably accelerated. And today, with the general tendency towards the technicalization of art, the strict division into visual and verbal, image and word has turned out to be blurred, special synergy takes place (for example, complex interactions of film and literary text), hybrid painting, film, illustrated text, verbal text, based on play with visual tradition, etc.

Cultural globalization affects the area of ​​production and distribution of cultural products, turning art, culture, and literature into goods, which, in the context of erasing the distinction between mass and high culture, which existed several decades ago, makes the phenomenon of commercialization truly global. It is connected, in particular, with the fashion for something different, for the exotic, with the frequent transformation of former negative stereotypes into exotic ones. Exotic, which means to a certain extent individual, and not mass, must be presented in a convenient package, not irritate the average consumer, not frighten him with its otherness or incomprehensibility, but at the same time not offend and, if possible, something else that is subjected to stereotyping. An example of the commercialization of culture in the era of globalization is the famous Booker Prize - the main literary prize of the English-speaking world, the change in tactics in awarding which illustrates the plasticity of changes in the principles of the relationship between dominant and suppressed cultures and speculation on cultural diversity, when the exotic is exploited, and the writer bought by the Booker from the third world acts as a kind of “colonial commodity”. In the era of globalization, the corporate award model comes to the fore, as transnational corporations become the main source of support for art, culture and literature.

With general chaos and increasing diversity, with the rapid development and legitimation of cultural multi-stylistics in the last decades of the 20th century. It is possible to identify a conditionally general line of movement of world humanitarian knowledge, which is closely related to the impact and understanding of the processes of globalization. In the 1970s - mid. In the 1980s, this process finds expression in various theories and practices of Western postmodernism. Non-Western or post-Western deconstruction of the cultural foundations of modernity remained marginal for a long time, and its attempts often ended in assimilation, attribution to Western values ​​or ignoring, emphasizing isolation, closedness to the rest of the world. The next decade saw the beginning of a rollback from the postmodern model and either the adaptation of non-Western trends or the search for parallel, overlapping, alternative paths and aesthetics to postmodernity. First of all, this is the postcolonial complex, as the most global in its significance, as well as smaller subdiscourses of otherness, such as eco-aesthetics, modern. a scattering of feminisms, homoerotic discourses, etc. In the 1990s, the other “painted the entire semiosphere in its color and managed to solidify and become the object of intense theorizing at the metacultural level” (Lotman. “Semiosphere” of the 20th century).

The problem of total, legitimized “xenophilia” of the late 20th century. turned out to be connected with the question of the socio-political nature of art, which unexpectedly became relevant in the era of globalization. The 1990s brought neo-avant-garde tendencies with a focus on revolutionary changes and bringing to the fore the long-digested, seemingly boring problem of the cultural and political engagement of art. Being different, different for an artist is becoming increasingly difficult, “otherness” has become a commodity in the modern politically correct world , ceasing to fulfill its main role of deviance, often structuring itself into violent group radicalism, essentially leading to the loss of individuality.

Since the second half of the 1990s, the diversity of mini-discourses begins to fold back under the auspices of global studies and especially critical studies of globalization. At the same time, postcolonialism strives for dehistoricization, as a rejection of the linear teleological model of time, and in this, of course, it intersects with postmodernism, although postcolonial discourses are sometimes characterized by re-historicization of a special kind, while global studies to a greater extent actualizes the idea of ​​deterritorialization inherent in postmodernity, translating this process on the scale of a fragmented but unified “world system”, linking together Western and post-Western discourses. Globalization demonstrates that postcoloniality and postmodernism are two sides of the same coin - the global process of modernization, as, indeed, are nationalist and fundamentalist discourses. If postmodernism is a generally Eurocentric phenomenon, destroying and exploding European philosophy and cultural model from the inside (although this is not always effective), then postcolonialism is a not entirely successful attempt to break with this European meta-narrative and give a voice to the “other” , although often by means of the same postmodernism, as it were, to translate into a generally understandable and generally accepted language the problems of imperial-colonial differences, and global studies is already linking together Western and post-Western discourses, finding possible points of contact and common denominators.

Some peoples who have even more or less strong national tradition, actively oppose globalization, including with a weapon in their hands. An example of this is Islamic civilization (the term is based on Samuel Huntington). This is due to some characteristics of Muslim peoples. In addition to those features that were mentioned above and which are valuable for them - traditions, language, values, mentality, way of life - in the minds of the individual or the peoples who bear this culture, the fact that globalization processes are perceived by them as a triumph of their traditional opponents is specific - people of the West. Every political, economic, cultural and, especially, military action directed in their direction is perceived as a crusade. The historical memory of this culture over the centuries was formed mainly in confrontation with Western Christians, who have now been replaced by simply Western people, already virtually deprived of the Christian faith, but still aggressive towards Islam (or rather, even more aggressive).

Muslim culture did not modernize religion, and it is still its main component, the axis of culture, and, therefore, the assessment of events is determined precisely by religious consciousness.

Representatives of Chinese culture display a more restrained opposition to globalization; they, so to speak, are trying to build the Great Wall of China in a modern manner. Changes Chinese culture experiences tragically. The Chinese believe that every change moves them further away from the cultural ideal of a “golden age.” Therefore, the Chinese are trying not to succumb to the language, the conversation in which will push national values ​​into the background. The Chinese, for example, avoid talking about human rights, which they believe is how they maintain their identity. Such protection, of course, is only partial; a lot of innovations Western world China still accepts it.

An obvious confrontation would be unnecessary trouble, and the United States does not call them to an open confrontation, since international capital has not yet strengthened and developed in this country. In addition, this country has nuclear weapons and, since it has not yet implemented a military space program, open confrontation with China would cause significant damage to American national interests.

Indian culture even today does not betray the principles of the Hindu worldview and, as it were, is aloof from world processes. She is neither for nor against; and not a single hegemonic country is trying to disturb it, like a sleeping child. But among the peoples of Hindustan there are many Muslim peoples who, by and large, do not belong to the Hindu tradition. And, like all peoples of Islamic civilization, they are ready to resist globalization.

Japan, on the basis of its unique experience, which is expressed in a unique synthesis of tradition and European values, believes that globalization cannot undermine the foundations of its culture, and is trying to use globalization processes to strengthen its own traditions. The ideology of Japan is a unique version of liberal nationalism; it allows one to accept Western innovations, albeit after first passing them through the censorship “filter” of national culture. As we see, all these methods of protection have only a partial effect. After all, where the defense is weak, the West does not hesitate to use military force, as happened in relation to Afghanistan, Iraq, and now Libya. Eastern methods of resistance to globalization can only slightly correct its course and slightly slow down (but not stop) the process itself.

Russia, like the previously original countries of Europe, actually does not resist the processes of globalization, because it does not have the strength to do so. nation state, nor a powerful national idea. Nowadays, Russians, Germans, French, Romanians, Greeks, etc. only sigh about the ongoing loss of national values ​​and the catastrophic destruction of traditional cultures. One gets the impression that now Russia (like France and Germany before) has exhausted its ideological potential. All the talk about national idea And traditional culture are now drowning in the quagmire of philistine conformism and passive acceptance of what comes from above, i.e. globalization.

Due to the systemic crisis in Russia in the 1980-1990s. Globalization has hit the Russian people and Russian culture even harder than many other peoples and their cultures. Some thinkers (Kara-Murza) talk about the actual dismantling of the Russian people with the complete destruction of their value system, connections between people and connections with other peoples. This is probably due to a special property of Russian people, which has not yet been well studied and described - the ability to get used to the role of representatives of other nations and play it, bringing their characteristic features to the grotesque. Now, having become accustomed to the person of the liberal West, Russian people selflessly fulfill this role, forgetting about all obstacles, throwing away the restrictions imposed by all cultures, primarily their own. The worst thing is when such a “game” is positively assessed by the state authorities and allows one to gain a certain prestige in society. This happened in Russia in the era of Peter the Great, in the 20s of the 20th century, but this phenomenon has reached its greatest extent now.

Thus, at the level of states and peoples with their culture and tradition, there are now practically no reliable lines of defense left that can stop the running mechanism of globalization.

Humanity has entered a new era of its development. This is, first of all, the creation of homogeneous images and ways of life, the uniformization of behavior to the detriment of folk culture, that is, the equalization of human diversity.

This could be called the spread and expansion of the ideology of “sameness”, “the same”: a set of different doctrines, which includes religious ideas and doctrines, and non-religious doctrines. Within the framework of these doctrines, man is the same everywhere, and, thus, this man must create the same political and cultural systems everywhere, to the detriment of the diversity of cultures of peoples, nations, and their ways of life.

The main sign of the new time, its meaningful side, is that modern man has created a world that is too complex for himself as an individual, for his individual intellectual capabilities. As a result, he lost the ability to recognize the basic patterns of this world and their changes, to foresee the consequences of his efforts and the direction of his own development.

And, no matter what they say about new technologies, single markets and systemic crises, in the end they remain nothing more than properties of the new time, turned into universal symbols, with the help of which humanity, exhausted from an overabundance of unstructured information, fences itself off from the need to really understand its content.

List of used literature

cultural globalization linguistic tradition

Gurevich P.S. - Culturology - M.: Gardariki, 2008.

Solonina Yu.N., Kagana M.S. - Culturology - M.: Higher Education, 2005.

Levit S.Ya. - Culturology. Encyclopedia. M.: “Russian Political Encyclopedia” (ROSSPEN), 2007

Ilyina E.A., Burov M.E. - Culturology: Lecture notes. - M.; MIEMP, 2005.

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15. GLOBALIZATION OF CULTURE