Cultural globalization as a process of formation of a new global culture. Culture and global problems of our time What countries that are opponents of globalization are afraid of

Questions of Philosophy

O.Ya. VUST, E.V. VEGA

Dialogue of cultures in a global world

The problem of dialogue of cultures is considered in the context of the sociocultural space “West - East - Russia”, the role of Russia in the conditions of intercivilizational confrontation and confrontation.

The 21st century has extremely sharpened issues related to the meeting and interaction of cultures, giving them a global - both in scale and diversity - character. There is a growing interest in both the similarities and differences of cultures, since diversity allows us to comprehend a World that has lost its usual and fixed boundaries: interest in another culture and the desire for dialogue are the realities of the New Age.

The world community is increasingly paying attention to the problem of dialogue between cultures; one of the trends in discussing this problem is the desire to soften differences in culture (both as an ideal and as a guide to action).

The idea of tolerance, the concept of dialogism and social partnership are increasingly being affirmed, suggesting the destruction of the “code of polarity” in culture. Dialogue acts as a form of existence and development of culture, and its significance is manifested in a deep awareness and understanding of interacting cultures.

The General Conference of UNESCO on November 2, 2001 adopted the Universal Declaration on Cultural Diversity, which considers intercultural dialogue as best guarantee peace. The declaration states that “the protection of cultural diversity is an ethical imperative inseparable from respect for the dignity of human personality» .

Culture as a system of norms, values, patterns that regulate, determine the direction of any form of human activity, underlie its comprehension and evaluation, which are symbolically revealed in the results of any of human social practices - this is the context for considering issues of dialogue.

The universal expansion of dialogism extends to all areas of culture and consciousness. The world of cultural dialogue is open and at the same time risky: it creates its own tensions that are difficult to bear. According to M. Bakhtin, the world of dialogue appears, firstly, as a dialogue in Big Time, and secondly, dialogue realizes itself in the communication of people in time-measured periods individual life. Third, it is presented as a dialogue

A person enters the space of the “great dialogue” in his desire to solve the irremovable problems of existence. Dialogue in the communication of people in the time-measured periods of individual life is associated with dialogicity as a universal characteristic of thinking, a definition of the mind with an orientation not towards cognition, but towards communication and mutual understanding. This form of dialogue is external in nature (contact dialogue).

The universality of dialogism is the universality of immersing the external inside consciousness, transforming external dialogue into a dialogue of self-consciousness (dialogue-process), which allows us to imagine consciousness as a “microdialogue”. “Blocks of cultures” are immersed in consciousness and transformed in inner speech, as if prepared in advance for such a transformation, aimed at reversing their movement, at transforming a movement coming from the outside-in into a movement from the inside-out. External dialogue is associated with reflection, with the unfolding of ready-made meaning, internal dialogue is associated with the process of direct meaning formation, the development of meaning in dialogic commensuration, which turns dialogue into a condition, means and result of development. Despite the difference in types of dialogue, its main invariant feature is interaction, but not just any interaction, but one in which comparable and commensurate parties act mutually: this interaction is built on a parity basis and does not lead to the suppression of one of the parties.

The essence of the dialogue of cultures is that it takes place in two dimensions - in time and space, manifests itself in the communication of cultures, as a result of which different images collide, new meanings and aspirations are discovered and formulated for the first time.

One of the aspects of dialogical culture is a dialogue between generations, or times (present, past), between different types time (world, artistic, historical, personal).

A dialogue of cultures is a meeting with another culture, another time, and the result of the dialogue is a more adequate assessment of the present. The essence of the problem (question) is to change the internal attitude towards the other, to the other, to understand and accept it. The cultures of the world are different but complementary models of time.

The historical process is gradually expanding the space of dialogue: today it is all of humanity. Created by people in the process of sociocultural development, the material world, which materializes the most different meanings, functions and relationships, simultaneously generates a semantic space within which the meanings of these things and relationships are comprehended. This space is multi-layered: it develops, as it were, from external to internal, from the simplest territorial placement through the space of social roles to the space of meaning itself. It is difficult to identify a cultural space here, because... her world, in contrast to relatively simple and dense materialized objective systems, is symbolic and therefore polysemantic.

The existence of a cultural space is revealed through a number of parameters, including through the communicative functions of cultural meanings.

words and the determination of the present from values and ideals. Cultural space is built into social space (practice, social relations) in such a way that it allows us to highlight and elevate the significance of the world of subjectivity above the rest of the environment, interpersonal communications, highlighting the relative autonomy of this world from any types of highly specialized activities. The space of culture models the relationships between individuals, groups, social systems from the point of view of human integrity and thereby ensures preservation spiritual world not only in its personal, but also transpersonal forms. The space of culture consists of subspaces of various forms of cultural activity.

In the logic of such development, it seems especially important to highlight the formation of self-knowledge of a region through its relationship to others in the form of a dialogue, in which two different cultures are connected and at the same time their relationship is formed, the result of which is self-reflection, or self-identification.

Dialogue is a search for common grounds that can connect different cultures and act as a way to maintain the openness of the cultural space, thanks to which connections arise with both world and domestic culture. The specificity of these connections largely determines the uniqueness and peculiarity of the regional culture. In addition, the universal nature of the dialogue is manifested in the fact that it seems to connect regional culture with other cultures that existed in other spatial and temporal parameters (with the past - worlds external to it), and also determines the possible boundaries of the dialogue of cultures from the perspective of modernity (one can, apparently, indicate the leading carriers of dialogue: these are elite groups in different areas culture, intelligentsia, etc.). Current situation can be considered as a cultural turning point - for the first time, the space of intercultural dialogue expanded to the scale of the entire planet.

Throughout the entire historical stage of human development, there has been a constant dialogue between two ways of existence: open, dynamic, which is called Western, and closed, static - Eastern.

At open type the system develops as a combination of many multifunctional components that can be recombined quite quickly; Thanks to this, the system can adapt to rapid changes in the external and internal situation, self-organizing, and actively interact with it. In the closed type, the system strives to reduce interactions with the environment to a minimum, isolating itself, building protective mechanisms, and directing its movement along cyclic trajectories. The first type is focused on economic growth, the second - on environmental stability, the latter including in this case the stability of the social environment.

The dialogue of these two types permeates the entire history, largely determining the development of society, the transition from one basic resource to another: from land and gold - to labor and capital, from information - to creativity. Moreover, the form of interaction between the geographical

between the West and the East, this dialogue is accepted only at the global level, since even such large geographical realities of the physical world as Europe and Asia have long been crowded out in politics and economics by the structural code of the social space “West” and “East”.

Western rationalistic culture, with its utilitarian-pragmatic orientation, is focused on extreme individualism and the atomization of human existence. This disunity finds its manifestation in a culture of communication, where communication is replaced by communication that carries within itself a total disunity of individuals, destroying the foundations of human existence and the possibility of dialogue between the deep past and the present in the social distancing of races and ethnic groups. This communication is manifested in the culture of life, behavior, universal method management, manipulating society, leading to standardization and unification of personality. Of course, no one rejects everything that has been achieved by Western culture: you just need to be more careful about the mechanical transfer of cultural values to a different sociocultural soil.

The ethnohistorical process as the interaction and mutual influence of ethnic entities invariably presupposes a dialogue between them. In information terms, the subjects of the ethnohistorical dialogue of cultures are, first of all, the typological formations “East” and “West”; monumental contemplation and rapid dynamism merged together and formed a unique phenomenon called spiritual Russian culture. Historically, the mechanism of self-development of the Russian space was implemented through the Eurasian dialogue, the East-West dialogue: East Slavic spirituality absorbed and assimilated the medieval heritage of ancient culture.

Russian culture as a whole developed as a result of the penetration of Euro-Byzantine and East Asian culture into the autonomous cultural constant of Russians. Orthodoxy had a huge influence on the deep foundations of the ethnic culture of Russians. The sacralization of all spiritual life has clothed the past patriarchal collectivism in conciliarism - in collective life-creativity. The way of seeing and understanding the world, the qualitative originality of the intellectual and emotional life, sacrificial sentimentality, the holiness of shame and guilt - through repentance - all this is the result of Orthodox collectivism, existential-intuitive, romantic comprehension of life, the experience of the formation and development of the Russian person himself as a subject of cultural creativity. Russian poetry, music, painting, collective enthusiasm in work - all this lies at the basis of Orthodox Russian ethnic culture.

At the same time, the geographical position of Russia as a Eurasian state has opened up the possibility of influence of Asian culture on it: a holistic worldview traditional for the Asia-Pacific region, a world order in which the coexistence of all living organisms in a certain ecological niche becomes the property of the Asian part of Russia and spreads to the European part. The East also influenced social and moral relations: for example, in cultural

The constant of the Russians included the dissolution of the ethical in the natural, the moral in the natural, inherent in the East, gentleness and friendliness, the ability to “understand with the heart, not the mind,” organically merging with conciliarity and ritual. The dual system of values contributed to a holistic perception of various forms of existence and their synthetic nature.

In conditions of intercivilizational confrontation and confrontation, Russia as a huge Eurasian country with extensive historical experience in cooperation between peoples different cultures and civilizations, can become a bridge, a link connecting Western Europe and the Asia-Pacific region, since Russia is East and West not only from the point of view of geography and paths of historical development, but also from the point of view of ethno-national composition, socio-psychological characteristics the peoples inhabiting it, their cultural diversity. We do not need to borrow the energy of search from the West, we do not need to adopt collectivism from the East: mutual assistance and conciliarity have always been inherent in the Russian people. In Russia, several religions coexist with Christianity: Islam, Buddhism - Eastern and Catholicism, Protestantism - Western. The south of Russia is influenced by Eastern culture, the west of Russia is guided by the values of Western culture. Currently, there is a process of spiritual integration and complementarity of Eastern and Western civilizations in all areas of scientific knowledge. This process is reflected in various publications different levels: from individual articles to fundamental works of scientists from different countries, of which the opinion of supporters of the so-called compromise approach stands out: scientists, rejecting the total significance of Western science, recognize its undoubted epistemological effectiveness and admit its role in the practical impact on the social institutions of Eastern culture.

This conclusion leads to the affirmation of complementarity and coexistence of the two cultures. Confirmation of the possibility of such a synthesis is seen primarily in the globality and unity of the cognitive tasks facing human mind, penetration into the essence of both the material and spiritual sides of existence. The most convincing example confirming the validity of this thesis is Japan. Having introduced new institutions and adopted many of the ideas inherent in the West, the country retained its national flavor and remained Shinto-Confucian. However, the diversity and multidimensionality of the sociocultural existence of Eastern societies largely remains a mystery to Western researchers.

A special place in the East-West dialogue should be occupied by the culture of economic, political thinking, and management culture: with all the diversity of approaches to this, one thing must remain immutable - they must be moral. The economy must contain a moral, human element.

Today it is obvious that in the foreseeable future a new geopolitical structure can be created that is capable of stopping and even reversing the existing trends of civilizational development.

developments of recent centuries: forms of cooperation of the world community, focused on the values of the consumer model of civilization, must give way to forms and civilizations based on the priority of spiritual values and culture as a whole.

The complexity of relationships between different cultures shows the need for a new conceptualization in the study of culture as a transnational space in which diverse cultures, languages, practices and theories interact across borders, which necessarily involves the development of a categorical apparatus based on an understanding of multicultural space as a field of their interaction.

The first years of the 21st century. marked by a sharp aggravation of relations between the West and the East, and yet there is reason to believe that the rational nature of Man will prevail, that in civilizations themselves there is a potential that, if in demand, can set people up for dialogue and thereby ensure security and peace on earth .

Literature

1. Bonetskaya N.K. Theory of dialogue in M. Bakhtin and P. Florensky / N.K. Bonetskaya // M. Bakhtin and philosophical culture XX century M., 2001. P. 53-59.

2. Dialogue of civilizations: historical experience and prospects for the 21st century. Reports and speeches. Russian-Iranian international symposium. February 1-2, 2002 - M., 2002.

3. Kudashev V.I. Dialogue Russian culture/ IN AND. Kudashev // Russia, East, West: dialogue of cultures. - Khabarovsk, 1997. P. 58.

Within the framework of the activity approach, culture is considered as a way of organizing and developing human activity. It is represented in the products of material and spiritual labor, in social norms and spiritual values, in the relationship of man to nature and between people.

There are many different types of culture, reflecting the diversity of forms of social activity. The unity of the cultural world is determined by its integrity; it acts as an integral being. Culture does not exist outside of its living carrier - man.

An individual assimilates culture through language, education, and live communication. The picture of the world, assessments, values, ways of perceiving nature, ideals are laid down in the consciousness of the individual by tradition and, unnoticed by the individual, change in the process of social practice. Biologically, a person is given only an organism that has only certain inclinations and potential capabilities. By mastering the norms, customs, techniques and methods of activity existing in society, the individual masters and changes culture. The degree of his involvement in culture determines the extent of his social development.

A special place in the world of culture is occupied by its moral, ethical and aesthetic aspects. Morality regulates the lives of people in the most various fields- in everyday life, in the family, at work, in science, in politics. Moral principles and norms contain everything that has universal significance, which constitutes the culture of interpersonal relations. There are universal, interhuman ideas about good and evil, as well as group, historically limited ideas about the rules and norms of interpersonal relationships.

Initially, morality was expressed in how people actually behaved, what actions they allowed themselves and others, how they assessed these actions from the point of view of their usefulness for the collective. This is how they arose morals- customs that have moral significance, supported in society through moral relations, or, conversely, representing deviations from the requirements of morality. At the level of everyday behavior, these rules turn into habits- actions and deeds, the implementation of which has become a need. Habits act as ways of behavior that are ingrained in the psyche of people.

The sphere of aesthetic attitude to reality is comprehensive. People find values such as beauty, beauty, and harmony in nature and society. Each person has an inherent aesthetic taste, aesthetic perception and aesthetic experience, although the degree of development and perfection aesthetic culture varies from person to person. In society, there are certain norms of aesthetic, moral, political, religious, cognitive, and spiritual culture. These norms form a kind of framework that holds the social organism together into a single whole.

Cultural norms are certain patterns, rules of behavior or actions. They develop and become established in the everyday knowledge of society. At this level in the emergence of cultural norms big role play traditional, and even subconscious moments. Customs and ways of perception have evolved over thousands of years and are passed on from generation to generation. Reworked cultural norms embodied in ideology, ethical teachings, religious concepts.

The universal characteristic of any culture is the unity of tradition and renewal. The system of traditions reflects the integrity and stability of the social organism. However, culture cannot exist without renewal, so another side of the development of society is creativity and change. From the historical experience of the development of society and culture, it is known that humanity has always set itself only those tasks that it could solve. Therefore, faced with global problems, it could once again overcome the obstacles that arose by the end of the second millennium during the historical process.

The concept " global problems modernity" has become widespread since the late 60s - early 70s. XX century Global are called problems that are of a universal human nature, i.e. affect the interests of both humanity as a whole and each individual person in different parts of the planet. They have a significant impact on the development of individual countries and regions, being a powerful objective factor in global economic and social development. Their solution requires the unification of the efforts of the absolute majority of states and organizations at the international level, while their failure to resolve them threatens with catastrophic consequences for the future of all humanity.

Global problems are characterized by the following features. Firstly, To overcome them, targeted, coordinated actions and combined efforts of the majority of the planet's population are required. Secondly, Global problems inherently affect the interests of not only individual people, but also the fate of all humanity. Third, These problems are an objective factor in world development and cannot be ignored by anyone. Fourthly, Failure to resolve global problems may lead in the future to serious, even irreparable consequences for all humanity and its environment.

All global problems of our time are divided into three large groups depending on the degree of their severity and the priority of the solution, as well as on what cause-and-effect relationships exist between them in real life. First The group consists of problems that are characterized by the greatest commonality and relevance. They stem from relations between different states, and therefore they are called international. Here two most significant problems stand out: 1) eliminating war from the life of society and ensuring a just peace; 2) establishment of a new international economic order. Second the group brings together those problems that arise as a result of the interaction of society and nature: providing people with energy, fuel, fresh water, raw materials. This also includes environmental problems, as well as the development of the World Ocean and outer space. Third The group consists of problems associated with the “person-society” system. This is a demographic problem, health and education issues.

One of the most important global problems is uncontrolled population growth, which is creating excessive overpopulation in many countries and regions. According to some experts, the energy, raw materials, food and other resources available on the planet can provide a decent life on Earth for only 1 billion people. At the same time, over the last millennium, the population of our planet has increased 15 times and amounts to almost 6 billion people. The “demographic explosion” of the 20th century was the result of spontaneous, uneven social development and deep social contradictions. Developing countries account for more than 90% of world population growth. In developed countries, on the contrary, against the background of an increase in the number of elderly people, there is a decrease in the birth rate, which does not even ensure simple reproduction of the population.

The causes of the demographic explosion are closely related to the problem of education. The number of illiterate people in absolute terms continues to rise. Along with this, functional illiteracy is also growing, due to the fact that the level of education of an increasing number of people does not meet the requirements modern society, widely using the latest technologies and computer equipment.

The size of the population and its living conditions, as well as the state of the environment, are closely related to another global problem of our time. There is a direct and indirect connection between many diseases and anthropogenic changes in the environment. In economically developed countries, cardiovascular and mental illnesses have sharply increased, and such “diseases of civilization” as cancer and AIDS have emerged. Epidemic infectious diseases are also widespread in developing countries.

One of the reasons for mass diseases and a sharp reduction in life expectancy is the food problem. Chronic malnutrition and nutritional imbalance lead to constant protein hunger and vitamin deficiency, which manifest themselves on a massive scale among residents of underdeveloped countries. As a result, several tens of millions of people die from hunger in the world every year.

Overcoming the backwardness of developing countries and establishing a new international economic order occupy a special place in the system of global problems of our time. Here lie powerful factors destabilizing the entire system of existing international relations. IN Lately With global growth in gross product, the huge gap between rich and poor, developed and developing countries has increased significantly.

Another global problem is providing humanity with energy and raw materials. These resources form the basis of material production and, as productive forces develop, they play an increasingly significant role in human life. They are divided into renewable, which can be restored naturally or artificially (hydropower, wood, solar energy) and non-renewable, the quantity of which is limited by their natural reserves (oil, coal, natural gas, all kinds of ores and minerals). At the current rate of consumption of most non-renewable resources, humanity will only have enough for the foreseeable future, estimated from several tens to several hundred years. Therefore, it becomes necessary, along with the development of waste-free technologies, to wisely use all the resources that humanity already uses.

The most pressing of all existing global problems is the elimination of war from the life of society and ensuring lasting peace on the ground. With the creation of nuclear weapons, which opened up the real possibility of destroying life on Earth in its various forms, and its first use in August 1945, a fundamentally new nuclear era began, which entailed fundamental changes in all areas human life. From now on, not only individual, but all of humanity became mortal. Second World War turned out to be the last opportunity for humanity to clarify its relationship by military means, without putting itself on the brink of self-destruction.

Fundamentally overcoming global problems is an extremely long and difficult task. Many researchers associate overcoming global crises with the formation and strengthening of a new ethics in the mass consciousness, with the development of culture and its humanization. The first step towards overcoming universal human problems is associated with the formation of a new worldview, which should be based on a new humanism, including a sense of globality, intolerance of violence and a love of justice stemming from the recognition of fundamental human rights.

A special place in the world of culture is occupied by its moral, ethical and aesthetic aspects. Morality regulates the lives of people in a variety of spheres - in everyday life, in the family, at work, in science, in politics. Moral principles and norms contain everything that is of universal significance, which constitutes the culture of interpersonal relations. There are universal, interhuman ideas about good and evil, as well as group, historically limited ideas about the rules and norms of interpersonal relationships.

Initially, morality was expressed in how people actually behaved, what actions they allowed themselves and others, how they assessed these actions from the point of view of their usefulness for the collective. This is how mores arose - customs that have moral significance, supported in society through moral relations, or, conversely, representing deviations from the requirements of morality. At the level of everyday behavior, these rules turn into habits - actions and deeds, the implementation of which has become a necessity. Habits act as ways of behavior that are ingrained in the psyche of people.

The sphere of aesthetic attitude to reality is comprehensive. People find values such as beauty, beauty, and harmony in nature and society. Each person has an inherent aesthetic taste, aesthetic perception and aesthetic experience, although the degree of development and perfection of aesthetic culture varies from person to person. In society, there are certain norms of aesthetic, moral, political, religious, cognitive, and spiritual culture. These norms form a kind of framework that holds the social organism together into a single whole.

Cultural norms are certain patterns, rules of behavior or actions. They develop and become established in the everyday knowledge of society. At this level, traditional and even subconscious aspects play a large role in the emergence of cultural norms. Customs and ways of perception have evolved over thousands of years and are passed on from generation to generation. In a revised form, cultural norms are embodied in ideology, ethical teachings, and religious concepts.

The concept of “global problems of our time” has become widespread since the late 60s - early 70s. XX century Global are called problems that are of a universal human nature, i.e. affect the interests of both humanity as a whole and each individual person in different parts of the planet. They have a significant impact on the development of individual countries and regions, being a powerful objective factor in the global economic and social development. Their solution requires the unification of the efforts of the absolute majority of states and organizations at the international level, while their failure to resolve them threatens with catastrophic consequences for the future of all humanity.

All global problems of our time are divided into three large groups depending on the degree of their severity and priority of solution, as well as on what cause-and-effect relationships exist between them in real life. First The group consists of problems that are characterized by the greatest commonality and relevance. They stem from relations between different states, and therefore they are called international. Here two most significant problems stand out: 1) eliminating war from the life of society and ensuring a just peace; 2) establishment of a new international economic order. Second the group brings together those problems that arise as a result of the interaction of society and nature: providing people with energy, fuel, fresh water, raw materials. This also includes environmental problems, as well as the development of the World Ocean and outer space. Third The group consists of problems associated with the “person-society” system. This is a demographic problem, health and education issues.

The causes of the demographic explosion are closely related to the problem of education. The number of illiterate people in absolute terms continues to rise. Along with this, functional illiteracy is also growing, due to the fact that the level of education of an increasing number of people does not meet the requirements of a modern society that widely uses the latest technologies and computer equipment.

Overcoming the backwardness of developing countries and establishing a new international economic order takes special place in the system of global problems of our time. Here lie powerful factors destabilizing the entire system of existing international relations. Recently, with global growth in gross product, the huge gap between rich and poor, developed and developing countries has increased significantly.

The most pressing of all existing global problems is the elimination of war from the life of society and ensuring lasting peace on Earth. With the creation of nuclear weapons, which opened up the real possibility of destroying life on Earth in its various forms, and its first use in August 1945, a fundamentally new nuclear era began, entailing fundamental changes in all spheres of human life. From that moment on, not only an individual person, but all of humanity became mortal. The Second World War turned out to be the last opportunity for humanity to sort out its relations by military means, without putting itself on the brink of self-destruction.

Fundamentally overcoming global problems is an extremely long and difficult task. Many researchers associate overcoming global crises with the formation and strengthening of a new ethics in the mass consciousness, with the development of culture and its humanization. The first step towards overcoming universal problems is associated with the formation of a new worldview, which should be based on a new humanism, including a sense of globality, intolerance of violence and a love of justice stemming from the recognition of fundamental human rights.

GLOSSARY II

No.	New concepts	Content

	Being	a philosophical category denoting: 1) Everything that has ever existed, currently exists, or “existing existence,” and everything that has the internal potential for realization in the future. In this sense, “being” is synonymous with the Universe; 2) The original beginning, foundation and essence of the universe. In this meaning, Being acts as the highest, transcendental principle of the Universe.
	Substance	the natural, “physical” basis of being, its supernatural, “metaphysical” beginning.
	Movement	the mode of existence of matter, whether it is absolute or contradictory, exists in various forms that interact with each other.
	Space	a universal form of being, its most important attribute, characterizing the extent of matter, its structure, coexistence and interaction of elements in all material systems.
	Time	a form of existence of matter, expressing the duration of its existence, the sequence of changes in states in the change and development of all material systems.
	Cognition	the process of a person’s spiritual exploration of the world, its goal is the comprehension of truths.
	True	correct, reliable reflection of objects and the phenomenon of reality, the goal of man's spiritual exploration of the world.
	Method	a method of constructing and justifying a system of philosophical knowledge: a set of techniques and operations for the practical and theoretical development of reality.
	Methodology	a system of principles and methods of organizing and constructing theoretical and practical activities, as well as the doctrine of this system.
	Society	V in a broad sense words are a part of the material world isolated from nature, representing a historically developing form of human life.
AND	Society	in the narrow sense of the word - a certain stage in the development of human history.
	Social group	a relatively stable set of people who have common interests, values and norms of behavior that develop within the framework of historically defined types of societies.
	Productive forces	a system of subjective (human) and material (technology) elements that exchange between society and nature in the process social production.
	Relations of production	set of material economic relations between people in the process of social production and the movement of the social product from production to consumption.
	Social existence	the material relationship of people to nature, to each other, arising along with the formation human society and existing regardless public consciousness.
	Social consciousness	a holistic spiritual phenomenon that has a certain internal structure, including various levels (theoretical and everyday) and forms of consciousness (political, legal, moral, religious, aesthetic, philosophical, scientific).
	Social pattern	objectively existing, repeating, essential connection of phenomena public life or stages of the historical process, characterizing the progressive development of history.
	Public relations	diverse connections that arise between social groups, classes, nations, as well as within them in the process of their economic, social, political, cultural life and activity.
	Human	the highest level of living organisms on Earth, the subject of the socio-historical development of activity and culture, the subject of study of various fields of knowledge, such as sociology, philosophy, psychology, history.
	Anthropology	the science of man, his formation, development and future.
	Anthropologism	a philosophical concept whose representatives see in the concept of “man” the main ideological category and argue that, based on it, it is possible to develop a system of ideas about nature, society and thinking.
	Anthroposophy	.occult-mystical teaching developed by R. Steiner about man as a bearer of secret, spiritual powers.
	Fatalism	a worldview that views every event and every human act as an inevitable realization of primordial predestination, excluding free choice and chance.
	Death	the natural end of every living creature, conscious of man as opposed to an animal.
	Value	term widely used in philosophy and sociology to refer to the human, social and cultural significance certain phenomena of reality.
	Axiology (theory of values)	philosophical doctrine about the nature of values, their place in reality and about the structure of the value world, i.e. about the connection of various values among themselves, with social and cultural factors and personality structure.
	Morality (morality)	one of the main ways of normative regulation of human actions in society, a special form of social consciousness and type of social relations.
	Ethics	philosophical science, the object of study of which is morality, morality as a form of social consciousness, as one of the most important aspects of human life, a specific phenomenon of social life.
	Target	one of the elements of human behavior and conscious activity, which characterizes the anticipation in thinking of the result of an activity and the way of its implementation using certain means, a way of integrating various human actions into a certain sequence or system.
	Feasibility	correspondence of a phenomenon or process to a certain, relatively complete state, the material or ideal model of which is presented as a goal.
	Value orientations	the most important elements of the internal structure of the personality, fixed by the life experience of the individual, the totality of his experiences and limiting what is significant, essential for this person from the insignificant, insignificant.
	Culture	specific method organization and development of human life, presented in the products of material and spiritual labor.
	Manners	customs that have moral significance, supported in society through moral relations, or, conversely, representing deviations from the requirements of morality.
	Habits	actions and deeds, the implementation of which has become a need.
	Epistemology	part of philosophy that studies how we gain knowledge about different subjects, what are the boundaries of our knowledge, how reliable or unreliable human knowledge is.

Mustafina T.V.
Role modern man in a global world

Globalization is an objectively occurring process, meaning the formation of a single world space operating according to general rules and in a single solution for everyone. IN different countries People increasingly use the same types of transport, wear the same clothes, consume the same foods, watch the same movies and TV shows, and listen to the same news. Technologies, goods, services, information, etc. created by modern civilization, entering life different nations, make them like never before closer friend to friend.

More often globalization as a process public opinion tries to reject. But it doesn’t hurt to understand that globalization does not categorically deny already established national cultures. Today, globality is an opportunity for the further existence and development of culture in this form. In the world of global transformations, an individual involved in transnational networks can no longer limit himself to the fruits of his national culture. The right of everyone to freely choose their cultural preferences is the basic condition for the existence of culture in its global dimension. Global culture should be understood not as a culture that is the same and obligatory for everyone, but as a way of its functioning in which every inhabitant of the planet can enjoy the benefits and achievements of any national culture.

IN modern world It is difficult to imagine a person whose cultural tastes and preferences are limited only by his national culture, seeking to isolate himself from other cultures. Such isolation is evidence of an inability to live in the modern world.

In the context of globalization, man becomes the main social meaning of society. Therefore, we consider it important to pay attention to the position of modern man in the global world. After all, understanding the problem of a person’s own existence is the key to understanding many important aspects globalization. And it is worth remembering that the main problem associated with understanding the process of globalization lies in the person himself, and not outside him.

Modern man has significant “material power”, which can be used for both creative and destructive purposes. A person’s existence depends on how he uses this power and what his attitude is towards life on Earth, what role he has in the world and how much he is aware of the responsibility for his actions before subsequent generations, before humanity as a whole. Man is given a “new role” as a regulator of life on Earth. One of the founders of the Club of Rome, A. Peccei, writes: “Man still does not understand his new role", nor one's place in a changed world."

Perhaps this is so, although debates on this topic have been going on for a long time and very vividly. Man has always stood at the center of all historical events and transformations: economic, social, political, moral, cultural, since all societies and states, in one way or another, covertly or openly, set as their goal the improvement of living conditions for all people or for some part society.

To identify and comprehend the role and place of modern man in the global world, it is necessary to understand what he can do to preserve his individuality in a diverse world. First of all, it is necessary to understand how a person participates in the dialogue of cultures and how this dialogue affects the person himself and society.

The modern world can no longer be considered as a world of master and slave. Today, humanity is moving towards a new civilization in which the unity of humanity is realized more than ever. But it should be clearly understood that when we talk about the unity of humanity, there is no need to strictly affirm universal human values and principles. This is a mistake, and hence the possibility of encountering new problems in the global world. It is important to understand whether the individual will be able to maintain his individuality, how is this possible. Will they be able to traditional values survive and adapt to the new format?

Modern man has, indeed, universally developed his productive capabilities, and in this aspect the world most obviously becomes unified, global. Science penetrates into the very foundations of existence - into the origin of the Universe, into the natural foundations of man. What was considered the prerogative of God becomes man's scientific search, the subject of his knowledge and action, an analytical question. And the state that thinkers of the past spoke and dreamed about, linking it with the unlimited possibilities of science and technology, has, in principle, been achieved.

Dialogue should not be confused with polemic, which has been and is especially often used in the past and in the present. Unlike dialogue, polemic considers the interlocutor as an opposition to his position. There is no point in conducting dialogue from a position of force, or even more so with the use of force, because these things are incompatible. Force destroys dialogue, and dialogue rejects force and its use.

Dialogue is that it allows different cultures exist in such a way that they do not come into conflict, while maintaining differences. Moreover, the dialogue of cultures turns out to be the source of each culture’s awareness of its difference from others, its special identity. There is no direct connection between the individual, personality and universal human values. Culture is a multi-valued phenomenon. There are many different cultures. When people talk about “global culture” today, it seems that it is necessary to replace current state. But the modern global space is a new possible spiritual height. It must build on top of a culture that exists in fundamental diversity. It must be some other level that does not remove the previous one. It is quite possible to imagine that the difference of cultures in their historically established forms is preserved, and some other stage of such a global international community of people rises above it. This will be some kind of metaculture, as for the spiritual potential of such a culture - this is also an open system. Just as a person knows how to combine his ethnic community with a political community, a community of a nation, state or small homeland with a large homeland, it is possible to further, while maintaining our individuality, develop the spirituality of humanity as a rich and multi-level education.

Global historical processes develop objectively. Here we are powerless, or at least our capabilities are limited. But each person has power over his own powers, is able to set a certain moral meaning independently or by communicating modern development peace.

Literature

Mezhuev V.M. The fate of national cultures in the era of globalization. // Philosophy in the dialogue of cultures: materials world day philosophy. - M.: “Progress-Tradition”, 2010.
Peccei A. Human qualities. - M.: “Progress”, 1985.
Stepanyants M.T. The unity of the world and the diversity of cultures (materials from the “round table” of Ukrainian and Russian philosophers) // Questions of Philosophy. 2011. No. 9.

Mustafina T.V., Master of Philosophy, lecturer Karaganda State Medical University, member of the Russian Federal District (Karaganda, Kazakhstan)

Political science

K. Sociol. n. Vershinina I.A.

Moscow State University named after. M.V. Lomonosov

Global world – global culture?

Lately, increasingly in scientific publications You can find terms such as “globalization of culture”, “global culture”, etc. Globalization in the cultural sphere is discussed by drawing analogies with the economic sphere, in which a single market has been formed, with the political sphere, where international relations develop in one space and there is a universal world order. However cultural sphere has its own specifics.

Of course, the process of globalization has contributed to the growing interconnectedness of cultures and, to some extent, their unification. But in this area of public life, the counter-tendency that manifests itself most clearly, even more strongly than in politics, is the desire to return to one’s national roots.

The tendency towards cultural uniformity, through which the process of globalization manifests itself, is realized, first of all, with the help of material media. Standardization of the production of material assets contributes to the standardization of consumption, and therefore the unification of the needs of people at different points globe: “The way in which today’s society “shapes” its members is dictated primarily by the responsibility to play the role of consumers.” The consumer society creates its own culture in which the traditional relationship between needs and their satisfaction is turned upside down: the promise and expectation of satisfaction precedes the need that is promised to be satisfied . With globalization, cultural products have been able to easily cross national borders and move around the world, creating cultural diversity.

Global demand and global supply go hand in hand with each other. Manufacturers of goods focus on consumers far beyond the borders of their state. The subjects of global cultural production are mega-companies - media corporations and corporations working in the field of cultural industry, and most TNCs operating in this area are the brainchild of either American or European capital: “The main cultural flows today flow from the “North” (West) to the “South” " (East). The obvious cultural dominance of industrially developed states is nothing more than a continuation in the symbolic sphere of those processes that occur in the political-economic and military-political sphere."

Two of the most famous researchers in the field of globalization, E. Giddens and Z. Bauman, characterize the situation that has developed today in Western countries, with the same term – “dependence”. E. Giddens says that this concept, which initially related only to alcoholism and drug addiction, can now affect any field of activity. He sees the reason for this phenomenon in the fact that the role of culture has changed: “These areas of life, like others, today are much less regulated by traditions and customs than before.” A person gradually becomes a slave to the habits and lifestyle that he once chose of his own free will.

Z. Bauman also speaks about the slavery into which Western civilization has fallen: “In a consumer society, everything is a matter of choice, with the exception of the obsessive desire to choose - an obsession that turns into an addiction and is no longer perceived as an obsession.” The desire to buy becomes an end in itself and the only uncontested and undeniable goal; like other types of addictions, it is self-destructive because it destroys the possibility of ever receiving satisfaction. Moreover, we buy not only goods, but also a lifestyle.

Globalization occurs under conditions of the dominance of Western civilization, which has resulted in the imposition of values characteristic of it on the rest of the world. “Claims for civilizational exclusivity and superiority poison the atmosphere of modern international relations,” forcing representatives of other civilizations to look for ways to preserve their cultural identity.

Stable resistance to influence from globalization processes demonstrates Islamic civilization, showing high adaptive capabilities and at the same time resistance to external cultural and value influences.The surge of Islamic fundamentalism is largely a reaction of civilization to expansion and the imposition of Western values that are alien to it. According to E. Giddens, fundamentalism arose only in the middle of the twentieth century, starting in the 1960s, and precisely as a response to globalization . The goal of fundamentalism is to return to the traditions and moral beliefs held by previous generations. This is a reaction to globalization, but at the same time its active exploitation, since fundamentalists around the world are actively using its achievements, primarily, of course, modern communication technologies.

Migration is a process that actively promotes the mixing of cultures. Migrants coming from countries with others cultural traditions, contribute to their popularization and dissemination throughout the world. Sushi, feng shui, yoga, etc. have long become an organic component of the daily life of many representatives of Western civilization, although initially they were alien to it: “Since migrants and their descendants make up an increasingly noticeable part of the population in the countries of the North, this cannot but affect marketing strategies. The market of these countries begins to produce goods, focusing on a new circle of consumers. Ethnic jazz, world music, Tibetan, Thai, African clothing, jewelry, incense, blankets, carpets, mats and, finally, oriental food - all this in abundanceproduced in the West, and not only for immigrants from the East.” Fashion trends are actively taken up by the middle class, which has sufficient income to indulge such whims. They spread especially quickly in megacities, and from there they penetrate into other regions.

A way out of the confrontation between Western civilization and the rest of the world can be found by abandoning attempts to create global peace as a civilization. This would reduce the risk of intercivilizational confrontation. Achievements of scientific and technological progress should help humanity overcome the civilizational crisis and build a humane world community that is tolerant of cultural diversity.

Literature:

1. Bauman Z. Globalization: consequences for man and society. M.: The whole world, 2004.

2. Bauman Z. Fluid modernity. St. Petersburg: Peter, 2008.

3. Giddens E. The slipping world: how globalization is changing our lives. M.: The whole world, 2004.

4. Malakhov V.S. The state in the context of globalization. M.: KDU, 2007.

5. The representative of Russia invited the international community to prepare “ White paper on Intercivilizational Dialogue”, 01/16/2008 //http://www.un.org/russian/news/fullstorynews.asp?newsID=8949.