Sociocultural Approach in Development Research. Sociocultural approach as one of the ways to form sociocultural competence. Ministry of Education and Science

SOCIO-CULTURAL APPROACH TO THE ANALYSIS OF SOCIETY

INTRODUCTION

The crisis of the social sciences in our country is connected, first of all, with the transformation or simply breaking of a more or less stable system of views. The issue of Marxism (more precisely, its Leninist-Soviet version) occupies a central place in the crisis problematics. The Western version of the crisis is on a different plane. It is connected, first of all, with the expansion of marginalist trends in the methodology of the social sciences. The essence of the new approaches was the esoteric comprehension of past reality, the denial of rationalistic moments in the development of society. One of the actively discussed issues was the question of the general determinant of the development of society. This is due to at least two factors.

1) Concrete social science studies reveal a much greater role of culture, social consciousness, mentality, etc. in the historical process than it could be assumed, based only on the formational paradigm of the development of society. Methodological overlays often became an incentive for a complete rejection of the Marxist concept historical development and above all from the principle of economic determinism, which underlies the doctrine of socio-economic formations. This led to the desire of a number of prominent scientists to oust the formation with its economic basis by civilization. (1).

2) Rising scientific status the very concept of culture. The further our society went into a dead end, the clearer it became to what extent the successes and failures of society depend on our activity, and not only on its intensity, positive or negative motivation, but also on the ways of activity that the culture of society provides us with.

In their interdependence, these circumstances paved the way for the intensification of research on the determinative role of the sociocultural. Sociocultural includes the foundations of both important sections historical process(formational and civilizational), as well as a derivative of them.

SOCIO-CULTURAL APPROACH: FORMATION OF METHODOLOGY.

The concept of socioculturality has come a long way before becoming fundamental in the methodology of the social sciences.

Stage 1 (the end of the 11th century - the end of the 20th century). The sociocultural was perceived only as a consequence of the historical development of society, as its product. Man acts as the creator of the cultural world, but not as its product, the result of culture itself.

Stage 2 (second half of the 20th century). The active role of culture is becoming more and more fixed in public consciousness and attracts the attention of specialists in various branches of social and humanitarian knowledge. However, a fundamentally new understanding of the place and role of culture in the functioning and development of society is not formed in one act. (2).

Consider the main directions of the formation of socio-cultural methodology in Russia

1). A.S. Akhiezer. (3). The author proposes a new view on the socio-cultural processes of the development of society, developed a theoretical apparatus that includes about 350 categories and terms. (4). According to Akhiezer, it is necessary to consider culturology from the point of view of the motivations of human activity (classical culturologists do not do this, they simply draw the image of culture at a given historical moment, they give a meaningful analysis of culture, which, however, does not turn into a sociological one) (5). Human history differs from biological processes in that it is reflexive. The growth of reflection means strengthening the ability of a person to make his history, himself the object of his reproductive activity, the content of culture, his action, the object of his concern, his criticism. According to Akhiezer, any knowledge of history includes not only a description of the subject content historical event, an explanation of its causes and conditions, but also an understanding of the extent to which people themselves realized the content of their own actions and, accordingly, learned to change and correct them.

In Akhiezer's sociocultural concept of history, there is no subject of history other than the social subject, i.e. a person - a bearer of a certain culture and social relations. The study of this specific subject cannot be confined to the sphere of sociology, economics, philosophy, cultural studies, etc. It has a chance of success under the condition of a synthetic approach.

Within the framework of this approach, it becomes necessary to consider culture as a specific sphere of reality, which is of paramount importance for understanding the mechanisms of historical activity - from reproducing society and statehood to shaping everyday life.

Culture and social relations are two aspects of reproductive human activity. at the same time, contradictions constantly arise in society between social relations and culture, i.e. sociocultural contradictions. The sociocultural contradiction is revealed in the emergence of cultural programs that shift reproductive activity in such a way that, as a result, vital social relations are destroyed and become non-functional. This contradiction manifests itself in conflicts between historically established programs and innovations that change them, between existing and new social relations, which is ultimately determined by contradictions within reproductive activity, which is aimed at overcoming sociocultural confrontation, at keeping this contradiction within certain limits.

The possibility of a socio-cultural contradiction is connected with the fact that changes in culture and changes in social relations are subject to different patterns. A change in social relations in principle always entails changes in the efficiency of reproductive activity. (6). In society, only such social relations are permissible that can provide the level of harmony necessary for society, while culture always carries an assessment of any real or possible phenomenon from the point of view of some ideal, regardless of the possibility of realizing this ideal. Of course, in culture there are also limitations, but their nature is not the same as in social relations, because. Limitations in culture are always just one of the aspects of its content that enters into a dialogue, and possibly into a bitter conflict with its multidimensionality.

The analysis of the mechanism of culture begins with the identification of dual oppositions, with an analysis of the relationship between the poles, one of which is perceived as comfortable, and the other, respectively, as uncomfortable. The constructive tension between the poles of the dual opposition is fixed in culture driving force reproductive activity. This tension gives a powerful impulse to inversion, i.e. transition from comprehension of the phenomenon through one pole to comprehension through the opposite one. Inversion is the ability to use already accumulated options, applying them to constantly new situations, this is the initial cell of enumeration of given options, the initial form of abstract decision making. (7). Inversion in the process of the historical development of culture develops into mediation, the essence of which is that the process of comprehension does not end with the identification of the phenomenon being comprehended with one of the previously established poles of the dual opposition. Mediation is a process of forming previously unknown alternatives that did not exist in a given culture, expanding their spectrum. Ultimately, the whole culture is created as a result of mediation, as a consequence of overcoming the limitations of a previously established culture. For example, in the dual opposition of the old - the new, the first is the value in inversion, and the second - in mediation. This difference, according to Akhiezer, acts as a fundamental one for understanding the internal mechanisms in the life of society.

The sociocultural approach is based on the thesis that no matter what motives a person is guided in his activity, hidden (subconscious) or explicit, in terms of whatever science these motives are described, all this is fixed in culture. Culture can be understood as a text in which the motivation of people is fixed, written down, and people themselves may not reflect this. At the same time, it should be noted that the sociocultural approach does not deny economic, psychological and other factors, but the analysis of culture, understood as a program of activity, is a priority. Culture is multi-layered, hierarchical, internally contradictory. But the most important, and perhaps the central place in it is occupied by the program of the subject's activity. IN Everyday life people act in accordance with the historical content of culture. In any social subject - from society as a whole to the individual with all the intermediate steps between them in the form of communities - there is its own subculture. It also contains the program of activity of the respective subject. In studies of this type, subculture refers to the culture of a certain subject as a socio-cultural whole. The specificity of this approach lies in the fact that culture is always referred to as someone else's culture. Talking about culture is generally possible, but this is a certain level of abstraction, the boundaries of the legality of which are always problematic.

A natural question may arise - where does this program come from in any subject. Adherents of the sociocultural approach believe that the answer to this question is simple. Any subject is people. When a child is born, he is not yet human. He becomes a man in the process of assimilation of culture, i.e. transformation of culture external to a person into the content of his consciousness, his personal culture. Ultimately - his reproductive activities.

Carrying out the given cultural program:

1) Man reproduces culture. It passes from generation to generation, culture is preserved, embodied in the results of his work - in objects, texts, etc. They fix and transmit the program.

2) Man reproduces himself as a subject

With this approach, the established culture should be considered as a universal, albeit abstract, basis for the reproduction of any (community) society, which is always considered at the same time as a subject. Society, the very fact of its existence, can only be explained by the fact that (com)society - the subject has a certain program, the implementation of which reproduces this society. The only guarantor that ensures the existence of society, protects it from collapse, from disorganization, is the reproductive activity of the people themselves. The only factor that explains the existence of the subject is its reproductive activity, based on an effective cultural reproductive program that allows society to exist in time. All dangers, all disorganization processes, people must be able to limit, relying on this program. If there is no such program, the society collapses, disappears.

The category of disorganization in this approach is one of the main categories of the science of society. Disorganization must be kept within certain limits. An effective program allows you to do this, a bad program does not. The growth of disorganization leads to the emergence of contradictions, conflicts, splits in various forms, not least between the established culture and relations in society. This gives rise to an incentive to change culture, improve the reproduction program.

A cultural program can be effective (it makes it possible to reproduce itself, society without a significant increase in disorganization that does not exceed a critical level) or ineffective (disorganization increases, it can turn into a process that is uncontrollable and threatens society with disaster).

The meaning of culture is that it is the basis for the formation of a program, which is a kind of summary of culture. The task of cultural studies in its socio-cultural interpretation is to understand culture as the basis for the formation of programs.

The hypothesis is that there is some spontaneous or non-spontaneous development of culture, determined or bound by some kind of laws, which can be implemented as a program of reproduction in society only if society itself changes in accordance with changes in culture. If the society does not change in accordance with the changes, colossal social disorganization ensues. The problem here is in the relationship between culture and the system of human relations (which includes the state).

At the same time, the laws of society exist as a trend, and are not rigidly established. Society as a system of relations, as an organization can exist if it corresponds to the level of cultural development (let's designate it as a certain X). Society, as a system of relations that has reached culture X (which, it must be said, must be feasible, functional), can itself actually be something else, rather X1 (in other words, there are laws of cultural development, and there are laws of social development that are not match up). And it is not always possible to connect culture X with state X1.

The development of culture does not guarantee that people can turn this culture into a system of social relations, society as a cultural text and society as a text of a system of relations may not coincide. The split between society as a cultural text and society as a text of relations runs through every individual.

The problem is that if there is a cultural program, if people act according to this cultural program, then, consequently, they can reproduce society. But for this the program must be functional. The culture is diverse, so out of the mass of programs, only some may be functional, or even none at all.

2) Another socio-cultural concept can be considered the concept of the cultural core, developed in the works of Rakitov A.I. (8). in his opinion, any culture should be considered as a two-component structure - the core of culture and a protective belt. At the same time, the core of culture concentrates the norms, standards, standards and rules of activity, as well as the system of values developed in the real history of a given ethnic, professional or religious-cultural whole. These specific standards, rules, etc. associated with the fate of the community, its victories and defeats, the real conditions in which it was formed, the specifics of the environment natural environment, national habits, adaptation processes and those civilizational conditions in which this core was originally formed. The structures in which the core of culture is realized are, first of all, folklore, mythology, prejudices, national and social customs, habits, ... rules of everyday behavior, historical traditions, rituals, and of course, the main language structures

The main function of the core is to preserve the self-identity of the society, which is possible only with high stability and minimal variability of the cultural core. According to Rakitov, the core performs the function of a kind of social DNA that stores information about history, stages of formation, conditions of life and activity, and ethnic potential. (9). The information accumulated in the core through the system of upbringing and education is transmitted from generation to generation.

In order to preserve the core of culture in the process of historical development, a special cultural protective belt arises, which acts as a filtering mechanism that passes directive information coming from the core to all structural nodes. social mechanism, but at the same time actively absorbing information coming into society from other cultures.

The core of culture, for all its stability, cannot remain unchanged in the absolute sense. It's just that the core of culture as an information formation changes and transforms much more slowly than a protective belt, and even more so than the real surrounding socio-technological habitat and life of a given society. The insignificance of the rate of changes in the core makes it possible to ignore them over rather large historical intervals.

The stability of the core can act as a purely negative phenomenon during deep transformations of the life of society, preventing the latter from adapting to new conditions of life and thereby pushing it to self-destruction.

Social consciousness and self-awareness serve as mechanisms for adapting the core of culture to the changed socio-technological environment. The first is the development of knowledge that is adequate outside of cultural reality, the second is a system of knowledge focused on understanding within cultural processes in order to evaluate them for the adequacy of reality. Self-consciousness, thus, is a mechanism for breaking new information into the core of culture with the aim of information transformation. This modernization is the only possible way to preserve the culture as a whole during the transition from one civilization to another.

“MENTALITY” - AS ONE OF THE CENTRAL CONCEPTS OF THE SOCIO-CULTURAL APPROACH.

Since the late 1980s, there has been a boom in interest in an integrated approach to understanding the past and present. With the introduction into scientific circulation of such concepts as the culture of everyday life, the way of life, the cultural-historical paradigm, the sociodynamics of culture, etc., a single subject of social and cultural history emerged - the value-semantic continuum community development.(10)

The resulting idea of history as a socio-cultural process leads to the formation of special multi-valued concepts that are equally applicable to both the socio-historical and cultural-historical process. But the most mysterious of the newly emerged words was the word "mentality", which received the widest distribution. (11). This abstract and capacious concept came to the aid of social scientists, becoming a panacea, the only correct explanation of all existing problems. And all this in a situation where given area knowledge remained virtually unexplored. The current situation has forced social scientists to outline the main approaches to the study of the mental dimension of history.

1). Definition of “mentality” in terms of historical psychology sounds like this. Mentality is a generalization of all the characteristics that distinguish the mind, the way of thinking.

The greatest success in the study of mentality was achieved by the French historical school of the Annales. M. Blok and L. Fevre, who introduced the concept of “mentality” into the lexicon, drew the attention of their colleagues to that layer of consciousness, which, due to its weak reflection, did not receive direct reflection in the sources, and therefore constantly escapes the attention of historians. (13 ). According to the followers of this trend, in the human mind, in one form or another, the most diverse manifestations of being find their refraction, being fixed in a system of images, ideas, symbols. That is why the study of the way people think, the ways and forms of organizing thinking, specific and figurative pictures of the world imprinted in the mind, is considered either as an opportunity to understand the logic of the historical process, both in general and in relation to individual historical phenomena.

Adherents of this point of view on the mentality, in our country, were representatives of the culturological school of A. Ya. Gurevich (14). The mentality, according to Gurevich, is that level of social consciousness. Where thought is not separated from emotions, from mental habits and methods of consciousness - people use them, usually without noticing it themselves, i.e. unconsciously.(15).

2). The socio-cultural approach interprets mentality as a set of ideas, views, “feelings” of the community of people of a certain era, geographical area and social environment that influence historical and socio-cultural processes. In other words, mentality is a certain integral characteristic of people living in a separate culture, which allows us to describe the originality of these people's vision of the world around us and explain the specifics of their response to it. (16).

Today, social scientists are moving towards complex interpretations of the concept of mentality. This approach combines the historical-psychological and socio-cultural interpretations of this term. This point of view comes from the position of man as a part of culture. Representing a set of basic methods of production and interaction with nature practiced by a given society, the activities of social institutions and other regulators of modern life, and also including beliefs, a hierarchy of values, morality, features of interpersonal behavior and self-expression, one or another language, ways of transferring experience through generations.(17).

The mentality can be considered as a way and method of studying the social and civilizational structures of the historical process as a whole, i.e. the study of mentality acts as a method of historical knowledge. Of much greater practical importance is the study of the mentality of a particular era, a particular social group or class. In this case, not the term “mentality” is often used, but the term “mentality”. The difference between these terms lies in the fact that mentality has a universal, universal meaning, and mentality can refer to a variety of social strata and historical times (18). It should be noted that the use of these two terms is not yet settled. There are researchers who use them as equivalent. It is this approach that we meet in the materials round table, conducted by the journal Questions of Philosophy in 1993. (19).

One of the problems was the typology of mentality. Researchers distinguish the following types of mentalities:

1). individual mentality.

2). Group mentality.

3). National mentality.

4).Civilization mentality.

Attention should be paid to the presence of a continuum between these types of mentalities (see Scheme 1).

For example, group mentality in a socio-cultural context is a reflection of the total cultural-historical, national and social experience refracted in the mind of a particular person (20).

Extensive research is being done on internal structure mentality.

SOCIO-CULTURAL APPROACH TO THE ANALYSIS OF SOCIETY

INTRODUCTION

1) Concrete social science studies reveal a much greater role of culture, social consciousness, mentality, etc. in the historical process than it could be assumed, based only on the formational paradigm of the development of society. Methodological overlays often became an incentive for a complete rejection of the Marxist concept of historical development and, above all, of the principle of economic determinism, which underlies the doctrine of socio-economic formations. This led to the desire of a number of prominent scientists to oust the formation with its economic basis by civilization. (1).

2) The scientific status of the very concept of culture is rising. The further our society went into a dead end, the clearer it became to what extent the successes and failures of society depend on our activity, and not only on its intensity, positive or negative motivation, but also on the ways of activity that the culture of society provides us with.

In their interdependence, these circumstances paved the way for the intensification of research on the determinative role of the sociocultural. Socio-cultural includes the foundations of both the most important sections of the historical process (formational and civilizational), as well as their derivatives.

SOCIO-CULTURAL APPROACH: FORMATION OF METHODOLOGY.

The concept of socioculturality has come a long way before becoming fundamental in the methodology of the social sciences.

Consider the main directions of the formation of socio-cultural methodology in Russia

1). A.S. Akhiezer. (3). The author proposes a new view on the socio-cultural processes of the development of society, developed a theoretical apparatus that includes about 350 categories and terms. (4). According to Akhiezer, it is necessary to consider culturology from the point of view of the motivations of human activity (classical culturologists do not do this, they simply draw the image of culture at a given historical moment, they give a meaningful analysis of culture, which, however, does not turn into a sociological one) (5). Human history differs from biological processes in that it is reflexive. The growth of reflection means strengthening the ability of a person to make his history, himself the object of his reproductive activity, the content of culture, his action, the object of his concern, his criticism. According to Akhiezer, any knowledge of history includes not only a description of the subject content of a historical event, an explanation of its causes and conditions, but also an understanding of the extent to which people themselves have realized the content of their own actions and, accordingly, have learned to change and correct them.

The analysis of the mechanism of culture begins with the identification of dual oppositions, with an analysis of the relationship between the poles, one of which is perceived as comfortable, and the other, respectively, as uncomfortable. The constructive tension between the poles of the dual opposition is a fixed in culture driving force of reproductive activity. This tension gives a powerful impulse to inversion, i.e. transition from comprehension of the phenomenon through one pole to comprehension through the opposite one. Inversion is the ability to use already accumulated options, applying them to constantly new situations, this is the initial cell of enumeration of given options, the initial form of abstract decision making. (7). Inversion in the process of the historical development of culture develops into mediation, the essence of which is that the process of comprehension does not end with the identification of the phenomenon being comprehended with one of the previously established poles of the dual opposition. Mediation is a process of forming previously unknown alternatives that did not exist in a given culture, expanding their spectrum. Ultimately, the whole culture is created as a result of mediation, as a consequence of overcoming the limitations of a previously established culture. For example, in the dual opposition of the old - the new, the first is the value in inversion, and the second - in mediation. This difference, according to Akhiezer, acts as a fundamental one for understanding the internal mechanisms in the life of society.

The sociocultural approach is based on the thesis that no matter what motives a person is guided in his activity, hidden (subconscious) or explicit, in terms of whatever science these motives are described, all this is fixed in culture. Culture can be understood as a text in which the motivation of people is fixed, written down, and people themselves may not reflect this. At the same time, it should be noted that the sociocultural approach does not deny economic, psychological and other factors, but the analysis of culture, understood as a program of activity, is a priority. Culture is multi-layered, hierarchical, internally contradictory. But the most important, and perhaps the central place in it is occupied by the program of the subject's activity. In everyday life, people act in accordance with the historical content of culture. In any social subject - from society as a whole to the individual with all the intermediate steps between them in the form of communities - there is its own subculture. It also contains the program of activity of the respective subject. In studies of this type, subculture refers to the culture of a certain subject as a socio-cultural whole. The specificity of this approach lies in the fact that culture is always referred to as someone else's culture. Talking about culture is generally possible, but this is a certain level of abstraction, the boundaries of the legality of which are always problematic.

Carrying out the given cultural program:

1) Man reproduces culture. It passes from generation to generation, culture is preserved, embodied in the results of his work - in objects, texts, etc. They fix and transmit the program.

2) Man reproduces himself as a subject

2) Another socio-cultural concept can be considered the concept of the cultural core, developed in the works of Rakitov A.I. (8). in his opinion, any culture should be considered as a two-component structure - the core of culture and a protective belt. At the same time, the core of culture concentrates the norms, standards, standards and rules of activity, as well as the system of values developed in the real history of a given ethnic, professional or religious-cultural whole. These specific standards, rules, etc. associated with the fate of the community, its victories and defeats, the real conditions in which it was formed, the specifics of the natural environment, national habits, adaptation processes and those civilizational conditions in which this core was originally formed. The structures in which the core of culture is realized are, first of all, folklore, mythology, prejudices, national and social customs, habits, ... rules of everyday behavior, historical traditions, rituals, and of course, the main language structures

In order to preserve the core of culture in the process of historical development, a special cultural protective belt arises, which acts as a filtering mechanism that passes directive information coming from the core to all structural nodes of the social mechanism, but at the same time actively absorbs information coming into society from other cultures.

Belyakova Yu.L.

Sociocultural approach: stages of formation and main imperatives

inalienable integral part modern social science and, above all, the sociology of management is a socio-cultural approach. It allows you to identify and study the most important determinants of motivation and behavior of people, which are society and culture in their organic interaction.

Under the sociocultural approach, we mean a methodology based on systems approach, the essence of which is an attempt to consider society as a unity of culture and sociality, formed and transformed by human activity1. This unity, according to the principles of the systems approach, forms a whole, the properties of which are not derived from the characteristics of the parts.

The sociocultural approach evolved over a long period. At the first stage ( late 18th V. - the end of the 20th century), the sociocultural was perceived only as a consequence of the historical development of society, as its product. Man acts as the creator of the cultural world, but not as its product, the result of culture itself.

P. Sorokin is deservedly considered the founder of the sociocultural approach, which was substantiated and developed in his fundamental four-volume work "Social and Cultural Dynamics"2, first published in the United States in 1937. one fundamental form of culture of another - events in the history of human civilization are more important and cardinal than the transition from a monarchy to a republic, from capitalism to communism, because the most fundamental qualitative transformations in a society occur when it experiences a "fundamental and epoch-making revolution in human culture ". Such epochal changes of a revolutionary nature are quite rare: according to P. Sorokin, “for three millennia of Greco-Roman and Western history, this happened only four times, when there were transitions from the sensual to the ideational, and then to the ideal type of culture. P. Sorokin researched and interpreted various options correlations between types of culture and types of personality, showed the socio-cultural conditionality of the social qualities of a person, his life strategies. He analyzed in detail the dynamics of sociocultural rhythms, as well as the factors and causes sociocultural changes.

One of the deepest thoughts of P. Sorokin is expressed in his thesis: “personality, society and culture as an inseparable triad”3. It states that there are three components of the human world: personality, society, culture. They are not derived from one another and are not reduced to each other, in this sense they are parity; at the same time, they are inextricably interrelated, interpenetrate each other.

A significant contribution to the development of the modern understanding of the subject and essence of the sociocultural approach was made by the American sociologist T. Parsons. Developing the premises of this approach contained in the works of M. Weber, T. Parsons focused on the integrity of society as a societal system that includes culture4. In the process of interacting with society and fulfilling its

1 Russian civilization: ethno-cultural and spiritual aspects. Ents. dictionary. M.: Respublika, 2001. S. 426.

2 Sorokin P. Social and cultural dynamics. M.: Astrel, 2006.

3 Sorokin P. Man, civilization, society. M.: Politizdat, 1992. S. 218.

4 Parsons T. Towards a general theory of action. Theoretical foundations of the social sciences. M.: Academic Project, 2000. S. 415.

human-creative mission, culture, in his understanding, appears in its three interrelated aspects. “Firstly, culture is transmitted, it constitutes

inheritance or social tradition; secondly, this is what is taught, culture is not a manifestation of the genetic nature of a person, and, thirdly, it is generally accepted. Thus, on the one hand, it is a product, and on the other hand, it is a determinant of the system of human social interaction"5.

It is the second side of culture - its ability to act as a determinant of social interaction - that, according to Parsons, constitutes the priority object of sociological study of the process of cultural development. He builds a complex structured hierarchy of social systems, the ascending series of steps of which has the following form.

The initial stage of the social hierarchy of systems is the human body, the main function of which is to ensure adaptation to the natural and social environment. A personality system is built on top of it, which is an organization of social qualities, statuses and roles of an individual learned in the learning process and focused on achieving certain goals in accordance with the cultural values shared by it. Individuals interacting with each other and with the surrounding social environment, being the subjects of social action - actors, in their totality constitute the third step of the social hierarchy - a society that implements social integration. But for integration to take place, it is necessary to have another social system - the system of “generally accepted symbols that are elements of culture”, which, in all its diversity of content and functions, represents the fourth, highest step in the hierarchy of social systems.

After the initial triumph, his concept was criticized for the dominance of the approach to society as an objective system and the underestimation of the role of subjects - personalities, individuals, social groups, mass movements.

The works of the American anthropologist and culturologist L. White, who was sharply criticized in the 1940s and 1950s, were of great importance in the development of the sociocultural approach in sociology. XX century for non-evolutionism in the understanding of culture, and the constructiveness of his ideas was recognized only in the 90s. L. White believed that culture is a class of objects and phenomena, depending on a person’s ability to symbolize, which is considered in an extrasomatic context, as a result of which “ human behavior- this is a function of culture: B \u003d ( (c). If culture changes, behavior also changes. ”In essence, according to L. White, culture is a socio-political-economic system within which lives, breathes and

the human race is multiplying, and therefore it is many times more important for the future

humanity than the scientific knowledge of the world.

The significant role of culture in structuring society was revealed by the American sociologist R. Merton. In the interaction of culture with social and stratification changes, he identified two main factors. The first of these consists of certain cultural goals, intentions and interests that act as legitimate goals for the whole society or for its individual sections. These goals are more or less interconnected, and the values corresponding to them are in strict subordination. Varying in their significance and forming various

5 Parsons T. The concept of culture and social system // On social systems / Ed.

V.F. Chesnokova and S. A. Belanovsky. M.: Academic Project, 2002. S. 693-776.

6 White L. Selected. Science of culture. M.: ROSSPEN, 2004.

the relations of individuals and social groups, the dominant goals excite the desire to achieve them and represent the ideals to which one should strive, i.e. become "life goals" for many people.

The second factor influencing culture on the dynamics social structure society becomes its regulatory and controlling influence on acceptable for society or its majority ways to achieve goals. R. Merton emphasizes that each social group always associates its cultural goals and ways of achieving them with existing moral and behavioral norms7.

In the second half of the 20th century the active role of culture is becoming more and more fixed in public consciousness and attracts the attention of specialists in various branches of social and humanitarian knowledge. However, a fundamentally new understanding of the place and role of culture in the functioning and development of society is not formed in one act8.

In the late 60s - early 80s of the XX century. the crisis of bourgeois society manifested itself as an insufficiently flexible social system that ceased to satisfy the needs of the development of the individual. Against the background of the revival of understanding sociology, alternative sociological concepts of an activist, constructivist orientation arose: almost simultaneously, in 1984, the works

A. Touraine9, E. Giddens10, N. Luhmann11. They sought to find new approaches to solving the fundamental problem of the relationship between society and the individual (person, person).

In the 21st century, the sociocultural approach has become popular general method, a tool of knowledge in sociology. At the same time, as Zh. Toshchenko rightly notes, the abuse of the concept of “sociocultural” often leads to blurring the lines “between scientific knowledge and any narrative (sociocultural conversation about society)”12. This raises the question, he notes, of the loss of scientific criteria, when the concept of "sociocultural" is substituted for the whole variety of processes taking place in society.

The sociocultural approach does not have one common interpretation. It is widely used in managerial, economic and psychological activities.

Modern American scientists believe that the founder of the sociocultural approach in psychology is L. Vygotsky, although Vygotsky himself

"sociocultural" was not used. Instead, he and his followers usually speak of a "sociohistorical" approach. The clearest meaning of the term

"sociocultural" is deciphered by James Werch13, a well-known cultural psychologist: "I used the term sociocultural because I want to understand the connection of mental action with the cultural, historical and social setting. I chose this

term, and not others (for example, cultural or sociohistorical), so that

7 Merton R. Social theory and social structure. Social structure and anomie // Sociological research. No. 2-4. 1992.

8 Krapivensky S.E. Sociocultural determinant of the historical process // Social sciences and modernity. No. 4. 1997. P. 12.

9 Touraine A. The return of the acting man. M.: Scientific world, 1998.

10 Giddens E. Organization of society. Moscow: Academ-project, 2003.

11 Luhmann N. Social Systems. Stanford: Stanford University Press, 1995.

12 Toshchenko Zh. T. On the conceptual apparatus in sociology //SOCIS. No. 9, 2002. P. 3.

13 James Wertsch (Wertsch J.) - Director of the McDonnell International Scholars Academy, Professor of the Department of Anthropology, Faculty of Arts and Sciences, Washington University, St. Louis, author of numerous publications on the cultural-historical theory of L.S. Vygotsky, the theory of activity of A.N. Leontiev. Circle it scientific interests: collective memory, national identity and national narratives.

emphasize that several scientific disciplines and theoretical directions play an important role in the study of mediated action ... In a certain sense, the term socio-historical-cultural would be more accurate, but it is apparently too

cumbersome".

The sociocultural approach to reason begins with the assumption that action is mediated and cannot be separated from the environment in which it is performed. The purpose of the sociocultural approach to consciousness, according to James Werch, is to explain how human activity is determined by cultural, historical and social factors.

The main task of the sociocultural approach to consciousness is to explain mental processes and the connections of these processes with their cultural, historical, institutional context. These questions are considered psychological by some authors, however, psychology has little to say about them, since many psychologists consider mental processes as ahistorical and universal. The sociocultural approach is connected, first of all, with sociology, or rather with its application to the explanation psychological phenomena, with the so-called "cultural psychology" formed by the works of M. Cole, R. Schweder and others. James Werch considers cultural psychology as a forerunner of sociocultural

approach16.

As for the genesis of the development of the sociocultural approach in Russia, we can

highlight the works of T.I. Zaslavskaya, G.V. Osipova, N.I. Lapina F.I. Minyusheva,

V.N. Kuznetsova21. However, the creator of a large-scale scientific theory, which systematically

describes the sociocultural mechanisms of the dynamics of Russian society and its

historical changes - became A.S. Akhiezer.

Akhiezer's sociocultural approach is based on the thesis that no matter what motives a person is guided in his activity, hidden (subconscious) or explicit, in terms of whatever science these motives are described, all this is fixed in culture. Culture can be understood as a text in which the motivation of people is fixed, written down, and the people themselves may not be aware of it. At the same time, it should be noted that the sociocultural approach does not deny economic, psychological and other factors, but the priority is the analysis of culture, understood as a program of the subject's activity. Culture is multi-layered, hierarchical, internally contradictory. But the most important, and perhaps the central place in it is occupied by the program of the activity of the subject23. In everyday life, people act in accordance with the historical content of culture. IN

15 Ibid. p.28.

16 Ibid. P.27.

17 Zaslavskaya T.I. Societal transformation of Russian society. M.: Delo, 2002.

18 Osipov G.V. Sociology and social mythmaking. M.: Norma, 2002. S. 615.

19 Lapin N.I. Ways of Russia: sociocultural transformations. Moscow: Institute of Philosophy RAS, 2000.

20Minyushev F.I. Sociology of culture. M.: Academic prospectus, 2004.

21 Kuznetsov V.N. The ideology of Russia's development. M.: Book and business, 2010.

22 Akhiezer A. S. Russia: criticism of historical experience. T. 1. Novosibirsk: Siberian Chronograph, 1997.

23 Any social subject can exist, reproduce itself, only by constantly carrying out its integration, preventing disintegration, The conflict of parts that threaten the whole, ensures that the measure of this integration is found, maintaining unity within this framework, Consensus, having an appropriate cultural program, does not allow the growth of socio-cultural contradictions between culture and relations of people to a level that threatens to reduce the efficiency of reproductive activity, preventing irreversible disorganization, disintegration of the subject, catastrophe.

any social subject - from society as a whole to the individual with all the intermediate steps between them in the form of communities - has its own subculture. It also contains the program of activity of the respective subject24.

According to A.S. Akhiezer, sociocultural methodology and theory includes at least the following elements:

1. Consideration of (community) society as a subject of its own reproductive activity.

2. Ensuring the survival of the (community) society-subject is determined by its ability to contain the inconsistency, contradiction, split between its subculture and social relations on a scale that does not reach a critical level.

3. The study of the interpenetration of (sub)culture and relations (community-subject) is the consideration, on the one hand, of (sub)culture as a program of reproduction, including the reproduction of relations, and on the other hand, the relations of the subject as the organizational basis for the reproduction of culture.

4. The results of the past theoretical understanding of society when extrapolated to new conditions, means and goals are always abstract. This requires their multi-stage interpretation, concretization in order to turn them into the basis of new programs to ensure the survival of the corresponding subject, the expansion of human reality.

5. Consideration of society as a dual opposition "the process of harmonization of the whole, overcoming disorganization - the process of growth of disorganization (up to a catastrophe)", the search for a measure between these poles.

6. Analysis of the constant shift of human activity in its cultural and organizational forms between the poles of the dual opposition "monologue - dialogue", between the tendencies of monologization and dialogization.

7. The form of existence of society is a dialogue, that is, the ability of subjects to interpenetrate meanings and, on this basis, form new meanings, new programs of activity, and accordingly change society. Weakening or violation of interpenetration can give rise to sociocultural pathology.

8. The methodology requires the identification of the specifics of the community, countries and peoples in connection with their desire and ability to survive.

9. Any (com)community is capable of increasing its potential, reproducing itself under the complication of conditions, means and goals.

10. The criterion for evaluating the effectiveness of each element of reproductive activity is the influence of this element on the ability of the respective subject to ensure its own survival.

11. Each (com)society can be evaluated meaningfully as belonging by its dominant cultural level to one or another super-civilization25, but possibly also bearing the opposite pole, which ultimately stimulates the ambiguous dynamics of the whole. It should be the most important subject of the science of society.

24 Akhiezer A.S. Russia: criticism of historical experience. T. 1. Novosibirsk: Siberian Chronograph, 1997. S. 68.

25 A.S. Akhiezer distinguishes 2 types of supercivilizations: 1) traditional, aimed at the static

reproduction, to preserve the complexity of the world in an unchanged state, to preserve the effectiveness of reproductive activity; 2) liberal-modernist, which

is focused on dynamic reproduction, on constant qualitative improvement of activities, on the development of one's own abilities.

12. The specificity of Russian society lies in the fact that it

is a split character, that is, the loss of the dominance of traditionalism did not lead to the dominance of liberal-modernist values, to an organic

interpenetration, dialogue of values of two supercivilizations. This threatens to periodically increase dangerous levels of disorganization.

13. At the center of the theory and methodology lies the idea of rethinking the previously established culture as a source of new meanings, which, however, go through harsh criticism. Hence the irreducibility of rethinking to extrapolation. An increasing role is acquiring a change in culture in accordance with the complication of society.

14. Sociocultural theory and methodology put forward the category of the subject's ability to ensure its existence, that is, to prevent its catastrophe in an increasingly complex world. This means that the category itself is determined by its reflection, that is, the ability to increase one's abilities, to make them the subject of one's own activity.

15. A sociocultural approach means a rejection of a one-sided consideration of a catastrophe as a phenomenon external to a person. A person connects a catastrophe with the possibilities accumulated in culture to resist it, and develops these abilities.

Thus, the general meaning of the sociocultural methodology and theory of A.S. Akhiezer lies in the need for a (com)society to improve itself, to subordinate its thoughts and actions to the dynamics of its culture and relations, to achieve effective resistance to the dangers of disorganization. This requires the formation of institutions based on an appropriate culture, the development of organizational forms of dialogization, it requires overcoming social pathology, primarily split, an increased level of disorganization, an increasing ability to self-change, and the development of ever higher forms of morality26.

The essence of the socio-cultural approach in considering society as a unity of culture and sociality formed by human activity, - sees N.I. Lapin. In this case, culture is understood as a set of methods and results of human activity (material and spiritual - ideas, values, norms, patterns, etc.) and sociality - a set of relationships between social subjects (economic, social, ideological, political) formed in

the process of activity.

The specificity of the sociocultural approach lies in the fact that it integrates the three dimensions of human existence (the type of relationship between man and society, the nature of culture, the type of sociality) precisely as fundamental, each of which is not reduced to others and is not derived from them, but at the same time they are all interconnected. and influence each other as the most important components of human communities.

The sociocultural approach has a multidimensional character, combining into a single whole, for example, civilizational and formational approaches28, or the historiosophical and sociological consideration of society. This allows, as representatives of the sociocultural approach themselves note, to take into account

"all the complexity and realistic multicolor palette of social life",

26 Akhiezer A.S. Russia: Criticism of Historical Experience (Social and Cultural Dynamics of Russia). From past to future. M.: New Chronograph, 2008. S. 881-885.

27 Lapin N.I. Russian Civilization: Ethnocultural and Spiritual Aspects: Enz. dictionary. M.: Respublika, 2001. S. 426.

28 Lapin N.I. Ways of Russia: sociocultural transformations. M.: Institute of Philosophy RAS, 2000. S. 24-25.

29 Ibid. S. 18.

explore Russian society as a contradictory unity containing complex relationships of individuals, groups and society in all their possible combinations and relationships.

With the sociocultural approach, the focus of the researcher is on an active person, who is a multidimensional bio-socio-cultural being and subject of action30. His morality is the foundation of any culture.

New aspects of the socio-cultural approach are revealed by the concept of the cultural core, developed in the works of A.I. Rakitova. In his opinion, any culture should be considered as a two-component structure - the core of culture and a protective belt. At the same time, the core of culture concentrates the norms, standards, standards and rules of activity, as well as the system of values developed in the real history of a given ethnic, professional or religious-cultural whole. These specific standards and rules are connected with the fate of the community, its victories and defeats, the real conditions in which it was formed, the specifics of the natural environment, national habits, adaptation processes and the civilizational conditions in which this core was originally formed.

The main function of the core is to preserve the self-identity of the society, which is possible only with high stability and minimal variability of the cultural core. According to A.I. The Rakitov core performs the function of a kind of social DNA that stores information about history, stages of formation, conditions of life and activity, and ethnic potential. The information accumulated in the core through the system of upbringing and education is transmitted from generation to generation.31 This is how the national consciousness, the individual's self-identification with his nation and community, is transmitted.

Thus, the sociocultural approach understands society as a unity of culture and sociality formed by human activity. Sociological theory explores the patterns of interaction between society, personality and culture, the structural functioning and structure of the latter in connection with the dynamics of the social structure and the development of social institutions in relation to specific historical situations and the sociocultural changes taking place in them.

Each of the above aspects of the sociocultural approach to the study of society has the right to exist. However, with a more detailed study of any of them, one should definitely take into account the mentality and traditional culture of each particular nation. In particular, this concerns the study of Russian personnel, where culture serves as one of the foundations for the integrity of the entire Russian civilization, its spiritually integrating structure.

Bibliography:

1. Akhiezer A.S. Russia: Criticism of Historical Experience (Social and Cultural Dynamics of Russia). From past to future. Moscow: New Chronograph, 2008.

2. Akhiezer A.S. Russia: criticism of historical experience. T. 1. Novosibirsk: Siberian Chronograph, 1997.

30 Lapin N.I. Ways of Russia: sociocultural transformations. Moscow: Institute of Philosophy RAS, 2000.

31 Rakitov A.I. A new approach to the relationship of history, information and culture: the example of Russia // Questions of Philosophy No. 4.1994.S. 14-34.

4. Giddens E. Organization of society. Moscow: Academ-project, 2003.

5. Zaslavskaya T.I. Societal transformation of Russian society. M.: Delo, 2002.

6. Kuznetsov V.N. The ideology of Russia's development. M.: Book and business, 2010.

7. Lapin N.I. Ways of Russia: sociocultural transformations. Moscow: Institute of Philosophy RAS, 2000.

8. Lapin N.I. Russian Civilization: Ethnocultural and Spiritual Aspects: Enz. dictionary. M.: Respublika, 2001.

9. Minyushev F.I. Sociology of culture. M.: Academic prospectus, 2004.

10. Osipov G.V. Sociology and social mythmaking. M.: Norma, 2002.

11. Parsons T. To the general theory of action. Theoretical foundations of the social sciences. Moscow: Academic Project, 2000.

12. Parsons T. The concept of culture and social system // About social

systems / Under the editorship of V.F. Chesnokova and S.A. Belanovsky. Moscow: Academic

Project, 2002. S. 693-776.

13. Russian civilization: ethno-cultural and spiritual aspects.

Ents. dictionary. M.: Respublika, 2001. S. 426.

14. Sorokin P. Social and cultural dynamics. M.: Astrel, 2006.

15. Sorokin P. Man, civilization, society. Moscow: Politizdat, 1992.

16. Touraine A. Return of the acting person. M.: Scientific world, 1998.

17. White L. Favorites. Science of culture. M.: ROSSPEN, 2004.

18. Krapivensky S.E. Sociocultural determinant of the historical process // Social sciences and modernity. No. 4. 1997. P. 12.

19. Merton R. Social theory and social structure. Social structure and anomie // Sociological research. No. 2-4. 1992.

20. Rakitov A.I. A new approach to the relationship of history, information and culture: the example of Russia // Questions of Philosophy No. 4. 1994. P. 14-34.

21. Toshchenko Zh. T. On the conceptual apparatus in sociology // SOCIS. No. 9. 2002.

22. LuhmannN. social systems. Stanford: Stanford University Press, 1995.

transcript

1 QUESTIONS OF SOCIAL THEORY Volume II. Issue. 1(2) DOMESTIC RESEARCH Yu.M. REZNIK SOCIO-CULTURAL APPROACH AS A RESEARCH METHODOLOGY The Concept and Levels of Socio-Cultural Analysis At the present stage of the development of social theory, there are clear trends towards interdisciplinary integration and theoretical synthesis of various fields of knowledge. One of these attempts is “cultural analysis” (or “sociocultural analysis”), the name of which was proposed by L.G. Ionin. According to him, this is not so much a special scientific discipline, “as a direction of theoretical research that applies the methodology and analytical apparatus of cultural anthropology, sociology and philosophy of culture and aims to discover and analyze the patterns of sociocultural changes” 1. Therefore, this approach expresses the unity and interconnection of three components or aspects of social cognition, socio-philosophical, sociological and anthropological, thereby combining their cognitive and methodological capabilities. Accordingly, three levels are distinguished in the methodology of sociocultural analysis: general theoretical, social-scientific and concrete-empirical. The general theoretical aspect of the sociocultural approach is represented, first of all, by socio-philosophical foundations, in particular, ideas about the cyclical nature of social development, the initial multidimensionality and diversity of phenomena and processes of the social world, etc. and a comprehensive study of the institutional and non-institutional aspects of social life. At the same time, culture is considered as the main prerequisite or condition for the emergence and existence of institutional (standardized and normatively legalized) structures of social organization. Sociology of culture: Proc. allowance. M., S

2 METHODOLOGY OF SOCIO-CULTURAL RESEARCH, and personality as a prerequisite for the formation of its extra-institutional structures. The socio-scientific premises of the socio-cultural approach include many analytical tools used in sociology and cultural anthropology, incl. institutional analysis and anthropological "Institutional analysis" in the view of the classics of functionalism in social science (B. Malinovsky, A. Radcliffe-Brown, etc.) is aimed, as you know, at determining the main goal that unites members of the community into an institution and determines the nature of their behavior in a particular activity. From the totality social phenomena and connections, this approach highlights the ratio of institutional and non-institutional connections of socio-cultural phenomena and processes as the main perspective of its consideration. The nature of these connections is determined, as is known, either by the gradual transformation of various non-formalized types of people's life activity into patterns and types of systemic organization (institutionalization processes), or by the reverse transition of systemic formations (integrities) into differentiated and multidirectional types of spontaneous activity of subjects (deinstitutionalization processes). The anthropological aspect of the socio-cultural approach focuses its attention, firstly, on identifying and describing the "higher" generic forces of a person as the basis of his extra-institutional changes and processes rooted in the depths of human nature. Secondly, the anthropological perspective means, at the same time, the consideration of culture as a way of self-development of subjects and a space for their free self-realization. A person expresses and realizes his generic essence with the help of universal methods and patterns of activity, the totality of which is most often called culture. This provision corresponds to the views of E. Tirikyan and many other anthropologically thinking scientists. In their opinion, it is in culture that one should look for the source of institutionalization. modern society. According to anthropologists, in order to understand the social organization of a given people, its institutions and customs, it is first necessary to identify and study various non-institutional phenomena of human society. Therefore, culture acts as a foundation that constitutes not only a social organization, but also a type of person. According to E. Tirikyan, the social theory that studies the institutional structure located on the “surface” of human

3 Yu.M. Reznik. The sociocultural approach, as a methodology for researching wear, cannot ignore culture as an “internal”, latent structure of society, which includes a certain set of symbols and values. Therefore, the sociocultural approach must combine, on the one hand, the possibilities of institutional analysis, and on the other hand, the means of "deep" analysis. And here anthropology can no longer be dispensed with. Thus, in the process of applying the socio-scientific aspects of the socio-cultural approach, two interrelated trends of socio-cultural changes are identified and substantiated: institutionalization, carried out through certain socio-cultural mechanisms, and universalization as a process of revealing the essential forces and abilities and forces of a person, realized in the process of anthroposociogenesis. Philosophical and methodological principles of the sociocultural approach (analysis) In addition to the general scientific principles of social cognition (systematic, integrated approach, connection between the theoretical and empirical, causality or determinism, objectivity, etc.), sociocultural analysis develops and uses general philosophical and methodological principles and socio-philosophical grounds. The general philosophical foundations of sociocultural analysis (dualism, unity and interconnection of parts of the social whole, the diversity of social life, etc.) determine the coordinates of scientific research. The socio-philosophical foundations of the socio-cultural approach primarily include: the principle of unity and interconnection of the ideal and real aspects of social life: socio-cultural processes and phenomena are ideal (i.e. "internal" or latent, semantic and symbolically mediating) content and real (objectively - sensual, externally observable and empirically fixed) in the form of manifestation of phenomena, the relationship of which is mediated by the mechanisms of idealization and realization, internalization and externalization; the principle of unity and interconnection of "natural" and "artificial" elements of social life: sociocultural phenomena and processes, considered in their ideal-real form, are both natural (spontaneous, self-determined) and artificial (rationally justified and consciously directed) processes; the principle of unity and interconnection of subjective, objective and intersubjective aspects of social life: modes of ideal/real and natural/artificial existence of sociocultural 307

4 METHODOLOGY OF SOCIO-CULTURAL RESEARCH Phenomena are differentiated in the process of institutionalization at three interrelated levels: subjective (the sphere of sociality, manifested in the individual consciousness and behavior of people), objective (transpersonal and supracollective ideality/reality, expressed in samples and values of culture) and intersubjective (ideality/reality, represented primarily in the collective or group consciousness and behavior of people); the principle of unity and interconnection of personal, cultural and organizational components of people's social life: sociocultural phenomena and processes are constituted through the structural differentiation of the life and system worlds: personality at the level of subjectivity, culture at the level of objectivity (primarily objective ideality) and sociality (social organization) at the intersubjective and objective levels; the principle of unity and interconnection of the activity and structural characteristics of social life: the processes of constituting sociocultural phenomena should be considered in two ways, on the one hand, as a way of carrying out the activities of subjects (the practical implementation of their subject-object relations), and, on the other hand, as a form of interaction between them (implementation of their subject-subject relations); the principle of unity and interconnection of eventful and everyday structures of social life: social events (facts of focused interaction of subjects on issues and topics that are significant for them) and current (repeating and routine) phenomena of people's joint life correlate with each other as a "center" (a sphere of increased activity of subjects and stress) and "periphery" (a zone of "residual", reproductive activity of subjects aimed at their reproduction); the principle of unity and interconnection of the functional and dynamic processes of social life: within the framework of institutionalization, the functional processes associated with the preservation and reproduction of their integrity are organically connected with the dynamic processes that determine their progressive development; principles of unity of heterogeneous and homogeneous factors of sociocultural development: the spatial organization of social life implies, on the one hand, the localization of diverse and distant sociocultural forms of life that have their own sources or centers of activity and the possibility of their systemic expression, and, on the other hand, the universalization of ways of joint 308

5 Yu.M. Reznik. Sociocultural approach as a methodology for researching the life and activities of people, overcoming significant systemic differences between them within a single social space. the principle of integration of the “systemic” and “life” principles of society: the sociocultural mediation of the systemic and life worlds is carried out within the framework of modern society through systematic or spontaneous composition (“assembly”) and decomposition (“disassembly”) of their constituent elements and on the basis of common (agreed, generally accepted) rules, values and norms. Socio-scientific foundations and methods of socio-cultural analysis The methodology of socio-cultural analysis is characterized by a certain set of principles, methods, procedures and rules that allow describing and explaining socio-cultural problems and processes of an individual with a greater or lesser degree of certainty. In the sociocultural methodology, other general scientific principles for the analysis of social phenomena are also used - systemicity, unity and diversity of social life, complexity (integrated approach), axiological (value) orientation, etc. Further, various socio-cultural or socio-historical classes of phenomena can be distinguished. At this stage of the analysis, methods of comparative study of typical models are applied. From the point of view of the methodological equipment of the management of activity processes, it is still necessary to master the field of social engineering, which is still relatively new for social science, focused on predicting and designing social behavior in typical situations. The principles of "human engineering" are also set forth in the concept of humanistic planning by E. Fromm. This is the inclusion of a person and the conditions of his life in the planning system, the activation of human potential through participation in the affairs of society, a change in the consumption process, the formation of new forms of spiritual and psychological orientation as an equivalent of the religious systems of the past 2. The principles of humanistic management also include taking into account the opinion of each employee of the enterprise, solidarity of all people about significant values, etc. Let us now turn to the characteristics of the main approaches used in the methodology of sociocultural analysis. We will consider social and cultural analysis to be the most important and methodologically significant. 2 See: E. Fromm. The Revolution of Hope. SPb., S

6 METHODOLOGY OF SOCIO-CULTURAL RESEARCH The fundamental difference between them is as follows: social analysis is aimed at studying the social quality of a person as a person and institutional forms presented in normatively mediated and status-conditioned role relations, and cultural analysis is oriented from the very beginning to the study of the natural and cultural environment of existence of a person and those life (biosocial) forms that are conditioned surrounding nature and expressed in culture as a universal and specifically human way of existence and development of society. Social analysis: institutional and positional methods Social analysis is the main method of P. Bourdieu's reflective sociology 3. In his understanding, this is a method of "clinical use" of sociology, including anamnesis, analysis and self-therapy. Sociological science, operating with the means of social analysis, is engaged in the study of the so-called "normal" sociality, which appears on the surface in the form of a set of institutional forms or normative constructs of social interaction vital zones and rising from its "deep" layers, studied by anthropology, to the visible, superficial level of social reality. Social analysis includes, from our point of view, two interrelated aspects: institutional and positional. Institutional Analysis In modern social science, the allocation of the institutional aspect of society into a separate subject area corresponds to the views of T. Parsons, J. Habermas, E. Giddens, P. Berger, T. Luckman, J. Turner, and other Western and Russian sociologists. According to their common opinion, institutionalization expresses the process and result of the structural and functional articulation (conjugation) of culture and the social system. However, there are significant differences between their positions. M., 1993; Bourdieu P. Beginnings. Choses dites. M., 1994; Bourdieu P. Social space and the genesis of "classes" // Questions of sociology vol. 1. 1; Bourdieu P. The market of symbolic production // Questions of sociology; Bourdieu P. Social space and symbolic power // THESIS: Theory and history of economic and social institutions and system. Almanac. Vesna M., T. 1. Issue 2; Shmatko N.A. Pierre Bourdieu. “Answers. To reflexive anthropology” // Questions of sociology T See: Ionin L.G. Diffuse forms of sociality (to the anthropology of culture) // Sociological readings. Issue. 2. M., S

7 Yu.M. Reznik. Sociocultural approach as a research methodology for lychee. Depending on the author's approach, one or another aspect of institutionalization is singled out. So, according to T. Parsons, “sociology deals with only one, predominantly functional, aspect of social systems, namely, it studies the structures and processes related to the integration of these systems ...” 5. He believes that in the course of analyzing the institutional aspect of the social actions, “normative expectations operating in social systems are revealed, rooted in culture and determining what exactly should be done under certain circumstances by people in various statuses and roles of one or several different values” 6. As Y. Habermas notes, Parsons considered social systems in the context of a functionalist understanding of institutions. Institutions are an intermediate link between value orientations, on the one hand, and motives and opportunities, on the other. They consist of roles and norms that form groups and bind individuals together. Institutions are in functional relationships with the external environment, with which they interact as systems controlled by the values of a given society 7. They arise in the form of functionally differentiated systems of expectations (expectations) and are both consequences of the process of institutionalization and factors that control people's behavior in society . Habermas (as well as Parsons) believes main theme sociology "changes in social integration, which in the structure of old European societies were caused by the emergence modern system states and isolating the economic system regulated by the market” 8. According to E. Giddens, the subject of sociology is precisely the institutions of modern society. The latter acts as nothing more than a system of institutionalized forms of human behavior that are repeated and reproduced in a long spatio-temporal perspective. He sees the specifics of sociology only in the fact that, unlike, for example, economic theory or political science, studying respectively the economic and political institutions of modern society, considers the relationship of the latter with 5 See: American Sociology: Perspectives, Problems, Methods. M., S Ibid. C See: Contemporary Western Theoretical Sociology. Issue 1. Jürgen Habermas. M., S Ibid. WITH

8 METHODOLOGY OF SOCIO-CULTURAL RESEARCH BY OTHER SOCIAL INSTITUTIONS 9. At the same time, sociology is faced with the task of examining the final balance between social reproduction (preservation of society as a whole over time) and social transformation (purposeful and random changes in society). P. Berger and T. Lukman also define institutionalization as the central problem of sociology. “Institutionalization,” they write, takes place wherever there is a mutual typification of habitual actions by actors of various kinds. In other words, any such typification is an institution... The typifications of habitual actions that constitute institutions are always separated; they are accessible to the understanding of all members of a certain social group, and the institution itself typifies both individual actors and individual actions” 10. J. Turner offers a broader interpretation of institutionalization. He defines sociology as a scientific attempt to explain the complex and diverse processes of institutionalization and deinstitutionalization, i.e. processes by which people either organize themselves into groups, or these groups break up as a result of some destructive factors 11. In studying the nature of institutionalization, J. Turner highlights several points: “a) institutionalization, due to which role expectations become clear and unambiguous .. .; b) interpersonal sanctions and gestures, which are skillfully applied by "actors" in order to mutually coordinate sanctions; c) ritual actions, through which the "actors" symbolically influence the sources of tension...; d) structures that ensure the preservation of values ...; e) re-integration structures that are specifically designed to capture and re-normalize any deviant trend; f) ... the institutionalization of a system capable of applying violence and coercion. 12. Consequently, institutional analysis as a systematic study of social institutions is the central direction of sociological methodology. 9 Giddens E. Sociology // Sotsiol. research S. Berger P., Lukman T. Social Construction of Reality: A Treatise on the Sociology of Knowledge. M., S. Turner J. The structure of sociological theory M., S. 28, Ibid. WITH

9 Yu.M. Reznik. Sociocultural Approach as a Research Methodology We mainly share the position of those authors who consider institutionalization both as a process and as a result of streamlining relations between subjects. joint activities, including the regulation of their behavior through special rules and regulations. The institutional analysis of the social behavior of individuals provides for the following research procedures: identification and study of typical, repetitive and empirically fixed patterns, forms and types of behavior, institutionally fixed and regulated by agreed rules, norms (these institutional forms are subject to further description and typology); analysis of socialization processes, which are described in terms of identification, individualization, adaptation, self-regulation, etc.); explanation of systemic connections, both “internal” (between the personal subsystem, on the one hand, and the cultural and social subsystems of activity, on the other, including the connections of system integration and disintegration, functional compatibility, etc.), and “external” ( between a person as a subject of activity and his social environment, which forms its basic attitudes and value orientations). Positional analysis An important part of social analysis is, in our opinion, positional analysis as a method of studying the social positions of those participants in events and situations of interaction that most influence the maintenance or elimination of existing contradictions (social problems). This method is used to study the alignment of forces in a particular social space between the subjects of living together. Based on P. Bourdieu's concept of social space, we formulate the following rules of positional analysis, which fix some patterns of social behavior of the subjects of the life process. 1. The subject of social analysis should include both social reality itself and its perception, ideas about its development that arise in subjects depending on their position in real social space; when analyzing the social positions of an individual, it is necessary to take into account both the structural framework that determines the subjective representations of acting subjects, and habitus (mental models of comprehending the social world), which implies different lifestyles of groups existing in society. In this regard: 313

10 METHODOLOGY OF SOCIO-CULTURAL RESEARCH a) each subject's ideas about social life depend on his position in the social space; b) the positions of subjects depend in turn on the state of their mentality and habitus, i.e. models of its perception and evaluation, sense of place in the social space, similarity of habits and interests, etc. 2. Next. Social life must be considered as a network of "invisible" connections that form a space that is made up of positions external to each other, which in turn implies the following: a) the social positions of subjects characterize their mutual arrangement in space relative to each other, as well as various relationships with each other, proximity or remoteness, higher or lower position, etc.; b) the closer the positions of subjects (individuals, groups, etc.) are in the social space, the more they have in common, and vice versa. 3. The relationship between the positions of subjects in the social space should be considered as "objective", i.e. connections in the sphere of distribution of resources or capital that are not reducible to their interactions. And this implies that: a) the subjects are located in the social space in accordance with the total amount of capital they own; b) the positions of the subjects are determined by a specific ratio various kinds their capital (economic, political, social and symbolic). 4. The classification of social phenomena must be made taking into account the relationship between patterns of behavior and their positions in the social space. And this means that: a) the social positions of the subjects are largely produced due to their inherent codes, i.e. classification models to understand social significance behavior and perceptions corresponding to this position; b) the subjects relate themselves to a certain social category, choosing as interaction partners those subjects who occupy a social position close to them or similar to them. 5. For a more adequate comprehension and change of social life, one should make wider use of the opportunities provided by symbolic power and symbolic capital (“in order to change the world, it is necessary to change the ways of its creation, both the general idea of the world and the practical ways of forming and reproducing social groups”). From this it follows that: 314

11 Yu.M. Reznik. Sociocultural approach as a research methodology a) social groups can be formed (constructed) if you unite and group people occupying close positions in social space, and thereby classify them as a hypothetical group (these groups are not a given, immanent in social reality; they are largely the result of the action of symbolic power that has not only by persuasive power, but also by the ability to offer individuals such representations that are most consistent with reality); b) social groups do not arise from nothing: they must be based on the real symbolic interaction of people, since symbolic power, relying on the economic and political capital of subjects, can create new groups through the practical mobilization of individuals to express and protect their interests. Thus, within the framework of social analysis, such units of analysis of social life as institutions and positions are singled out and substantiated. social relations are considered as institutionally conditioned and existing (due to similar positions of subjects) in a certain social space. Cultural analysis (approach) To the study of sociality in the context of identifying and describing the "deep" layers of culture, perhaps, social and cultural anthropology came closest of all. Using the example of primitive and traditional peoples, she has developed a powerful and rather diverse arsenal of methods that can be quite applicable to the study of various life forms as stable ways of human existence (constants, structures, behavior patterns). Anthropology is considered by many Western researchers as a disciplinary complement to the theory of social institutions in sociology. According to Parsons, the purpose of this science is the formation of ideas about the "external" and non-biologically developed factors in the development of culture. The important role of anthropology in the study of social structures was emphasized by E. Tirikyan. In his opinion, general theory social reality today cannot do without a synthesis of sociological and cultural anthropological approaches that study, respectively, two interrelated aspects of this reality social institutions and culture. Behind the institutional (normative mediated) phenomena of social life lie "deep" non-institutional structures that anthropology traditionally studies on the example of primitive societies. Without understanding the latter, it is impossible to penetrate 315

12 METHODOLOGY OF SOCIO-CULTURAL RESEARCH "ontological" level of socio-cultural reality, covering the essential models of human existence 13. Insufficiency of the institutional approach in sociology E. Giddens seeks to compensate by including elements of anthropology in it. “The anthropological dimension of the sociological imagination is necessary,” he emphasizes, because it allows us to see what a kaleidoscope of various forms human social life represents. The contrast of traditional forms of social life with ours allows us to learn more about specific types our social behavior” 14. Giddens is convinced that it is anthropology that makes it possible to penetrate deeper into the structure and mechanisms of people's social actions, and, consequently, to better understand the nature of social life. However, it is difficult to agree with his interpretation of the subject of anthropology, the study of primitive forms of society (tribal, clan, agrarian), which either completely disappeared from the face of the Earth or adapted to the conditions of development of modern industrial societies. If we continue the logic of this reasoning, then it should be recognized that anthropology will cease to exist as a science in the near future, having completely lost its subject of study. From our point of view, in the study of the processes and structures of social life, anthropology, despite the “loss” of its traditional object (“primitive societies”), still plays an important role. Sociological imagination cannot replace a completely anthropological approach that appeals to the study of the deep structures of consciousness and human behavior. Its object is culture, considered in the context of the relationship between traditional and modern forms, institutional and non-institutional parties. So, unlike sociology, which is interested in the structures, processes and institutions of modern industrial (and post-industrial) society, taken in their interconnection, anthropology is engaged in a systematic study of various life forms of people, i.e. the fact that it keeps different social groups in a state of equilibrium with the "external" (both natural and social) environment. This is the main area of scientific research for her. Sociocultural anthropology is directly concerned with the study of the cultural aspects of life forms. 13 See: Criticism of modern bourgeois sociological theory. M., S Giddens E. Introduction to sociology // Modern foreign sociology (70-80s). M., S

13 Yu.M. Reznik. Sociocultural approach as a research methodology Life (biosocial) forms are studied in anthropology mainly as non-structural, diffuse, non-institutional ways (constant) of people's existence, due to natural, cultural and social (including institutional) factors 15. Note that sociology has deal mainly with the so-called structural, concentrated formations that have an institutional character (for example, institutions, norms, etc.). Unlike institutions as artificial formations, life forms have a “natural” origin: they arise in specific conditions of place (natural and social environment) and time (at a certain period of historical evolution of a particular community). In addition, we consider them in the unity of the biological and social in man. In other words, life forms are the ways of the biosocial existence of people, in which the processes of reproduction of a person as a species are carried out. To understand the methods of anthropological interpretation of life forms, the structural-logical schemes for the analysis of culture proposed and substantiated in the works of anthropologists, in particular the British social anthropologists B. Malinovsky and A. Radcliffe-Brown and the American cultural anthropologists F. Boas and L. White, are of considerable interest. An important methodological requirement for the anthropological study of life forms and phenomena, functionalists, in particular, B. Malinovsky, considered the following: empirical material only has scientific value when a distinction is consistently made between direct (or included) observation, words and opinions of local residents and conclusions and research position of the scientist 16. Let's try to reconstruct the scheme of functional analysis of life forms in anthropology. A. Life forms are the instrumental apparatus by which the individual is better able to cope with the specific problems of his life. B. Life forms are a system of activities, each part of which is a means of achieving the overall goals of a person. 15 See: Ionin L.G. Diffuse forms of sociality (to the anthropology of culture) // Sociological readings. Issue. 2. M., S See: Kovalev E.M., Shteinberg I.E. Qualitative Methods in field sociological research. M., S

14 METHODOLOGY OF SOCIO-CULTURAL RESEARCH B. Life forms act as an integral whole, all elements of which are in an organic relationship. D. These forms and activities are organized around the satisfaction of basic needs or the solution of vital tasks, and also give rise to organized actions of individuals. E. From a dynamic point of view, i.e. depending on the procedural stages of activity, life forms can be analytically divided into a number of aspects, such as structures of education, spiritual activity, management and regulation of social processes, etc. 17. If we consider life forms as integral socio-cultural formations (in abstraction from their natural prerequisites), then the following units can be distinguished as their typical manifestations: artifacts (the material apparatus of the life form, its resources), organized typical actions (certain behavioral models and technologies ) and symbolic aspects (general ideas and meanings that guide the members of this community in their lives). The historical method allows us to consider life forms in terms of the history of customs, ideas, art forms, and so on. History covers a chain of events arranged in chronological order. Therefore, for her, the time factor is significant in the first place. Evolutionism studies the evolution of life forms in terms of cultural traits, institutions, philosophical systems, culture in general. L. White considers the evolutionary process as a temporal sequence of life forms, in which time and forms have the same significance. Functionalism is interested in "how culture works" within life forms, what role it plays in their overall structure. Therefore, he explores the "anatomy" and "physiology" of life forms in the context of culture and social structure 18. Combining the cognitive capabilities of the above anthropological methods leads to the creation of new, combined methods of sociocultural analysis. The combination of historical, comparative and evolutionary approaches creates the basis for 17 See: Malinovsky B. Functional Analysis // Anthology of Cultural Studies. T. 1. Interpretations of culture. SPb., S See: L.A. White. The concept of evolution in cultural anthropology. History, evolutionism and functionalism as three types of cultural interpretation // Anthology of Cultural Studies. T. 1. Interpretations of culture. SPb., S

15 Yu.M. Reznik. The sociocultural approach as a research methodology for the development of the comparative historical method, and the combination of evolutionary and functionalist methods serves as a prerequisite for the functional-dynamic approach. Thus, the analytical units of cultural analysis are, at the structural level of research, life forms and their structural components artifacts (material apparatus), patterns of behavior and symbolic means, and on the dynamic events and facts of people's daily lives. But within the framework of modern cultural analysis, other methodological means are also widely represented, in addition to structural analysis such as constructivism. Let us present some of its provisions in our own interpretation. Social (sociocultural) reality is considered mainly as a result of the subject's symbolic construction of his own problematic and cognitive situation. At the same time, the researcher deals with two aspects of the constructed reality: textual analysis, incl. verbal information contained in the descriptions (pictures) of the social world and the actual patterns of behavior of acting subjects; context analysis as a determination of the correspondence between a specific fragment of the text (the content of the activity) and the real conditions of the subject's activity. Text analysis is described in detail in works on structural linguistics. As for contextual analysis, it involves, from our point of view, the following procedures: a) a preliminary description of the problem situation and the establishment of spatio-temporal boundaries or coordinates of its existence (the "topography" of the context, determining the place of action and the scale of the problem situation, historical, socio-cultural or individual in the situation "here and now"); b) disclosure of the structural content of the problem situation, the allocation of its spheres or subsystems and the establishment of semantic boundaries (context morphology, the study of the structure of the problem situation); c) identifying the functional properties and relationships of a problem situation, taking into account their semantic purpose (“physiology” of the context, the study of the processes of solving a given problem situation); d) determination of the types of problems and their semantic specificity in specific situations of interaction between the cognizing subject and his environment (the typology of the context, the development of a typology of the subject's cognitive strategies and ways of their implementation). 319

So, as analytical units of cultural analysis, we consider, on the one hand, real life forms that have developed in specific socio-natural and cultural conditions, on the one hand, the problem situations of subjects, considered from the point of view of their textual content and socio-cultural context. Qualitative Methods of Sociocultural Analysis Qualitative research and its methods have a long history. As their first developers, they name B. Malinovsky, who owns the authorship of the anthropological approach, English social researchers Ch. Booth, S. Webb and B. Webb, representatives of the Chicago School (R. Park, R. Burgess, N. Anderson, Shaw and others), Russian ethnographer V.N. Tenisheva and others. In recent years, interest in the development of qualitative methods has increased significantly among Russian social scientists. So, in the book of the famous Russian sociologist V.A. Yadov, a new section has appeared on the methodology of qualitative research 19. In his opinion, “the general focus of qualitative research focuses on the particular, the special in describing the whole picture of social practices” 20. At the same time, the researcher is primarily interested in the subjective aspect of these practices. In other words, he "concentrates on the subject, the agent of social action and refers, first of all, to his personal everyday experience and interactions with others, expressed in words, statements, stories about his own life" 21. According to V.V. Semenova, the main task of qualitative research is “to separate the social role from its real performance and subjective meanings” 22. The focus of the sociologist is “the practice of everyday interaction between people, which is studied from the point of view of the social (social status, social role) or cultural discourse (norms, patterns of behavior, cultural symbols)” 23. As is known, qualitative research is based mainly on the methodology of “understanding” sociology and symbolic (or interpretative) cultural anthropology, incl. theory of the social 19 See: Yadov V.A. Strategy of sociological research: Description, explanation, understanding of social reality. M., S Ibid. With there. With Semenov V.V. Qualitative Methods: An Introduction to Humanistic Sociology. M., S Ibid. WITH

17 Yu.M. Reznik. Sociocultural approach as a methodology for researching the interaction of J. Mead, the sociology of everyday life by A. Schutz, the ethnomethodology of G. Garfinkel, the concept of social construction of reality by P. Berger and T. Luckmann, the existential analysis of V. Frankl, the socioanalysis of P. Bourdieu, the symbolic-interpretative approach of K. Girtz, etc. The theoretical and methodological basis of qualitative sociocultural research is, first of all, the phenomenological approach and existential analysis, which orient the researcher to reveal the meanings of the existence of various life forms. Phenomenological approach Implementation of the phenomenological approach in the practice of research involves ontological and epistemological aspects. In ontological terms, the researcher deals with an unconventional understanding of the object. “The phenomenological approach assumes that each person constructs his own social reality and lives in his own world, where the perception of some parts of this reality is mainly shared with other members of society, while others may differ markedly” 24. This approach is consistently implemented in the concept of everyday life by A. Schutz 25. He considers the world of everyday life along with other areas, which are called "final areas of meaning." This is a game, science, art, sleep, mental illness, etc. How does everyday life differ from these areas of human experience? As its constitutive characteristics, it is necessary, following Schutz, to single out labor activity oriented to the external world, a specific confidence in the existence of the world, a tense and active attitude to life, a special perception of time, the personal stability of the acting individual, determined by the degree of his involvement in the activity. As a result of the interaction of the above specific features, a special form of sociality arises, formed on the basis of intersubjective understanding. A. Schutz formulates his thesis about the interchangeability of perspectives, the essence of which is the assumption of a person that his partners in interaction see and understand the world, in essence, the same way as he does. 24 Kovalev E.M., Steinberg I.E. Qualitative methods in field sociological research. M., S See: Ionin L.G. Diffuse forms of sociality (to the anthropology of culture) // Sociological readings. Issue. 2. M., S

18 METHODOLOGY OF SOCIO-CULTURAL RESEARCH Diffuse forms of sociality, which are the object of study of the anthropology of everyday life, are characterized by pre-structural typifications, which is expressed in endowing the world with a subject with typical meanings that are shared by other participants in the interaction. This form of life is also distinguished by a special perception of the world by complex thinking, in which the same phenomenon can receive different names due to its inclusion in various complexes. At the same time, it retains its specific completeness and self-identity, participating in these complexes and forming one of their sides 26. In the epistemological sense, the researcher is a part of the studied social phenomenon. As a result of interaction with the respondent, he forms a new idea of social reality. In other words, the researcher of the phenomenological persuasion is always in the position of “double reflexivity”, studying the reflexivity of the respondent in relation to the object of research 27. The main purpose of the phenomenological approach is to focus “on the search for a common meaning, the meaning of the life experience of the individual. Wherein life experience is considered without regard to the real facts of life, but its general picture is built, based on the imagination and intuition of the researcher. From the meaning of the experience of one individual, its general universal meaning is built for all who have had a similar lived experience. At the same time, it is assumed that there really is such a meaning, and it is studied as a certain social phenomenon. 28. Existential analysis (revealing unconscious states and human drives), logotherapy seeks to realize the spiritual with the help of existential analysis, aimed at bringing responsibility for one's life to the consciousness of a person. “Responsibility in each specific case means responsibility to meaning. 26 Ibid. See: Kovalev E.M., Shteinberg I.E. Qualitative methods in field sociological research. M., S Semenova V.V. Qualitative Methods: An Introduction to Humanistic Sociology. M., S. See domestic translations of his works: Frankl V. Man in search of meaning. Collection. M., 1990; Frankl V. Psychotherapy in practice. SPb., 1999, etc. 322

19 Yu.M. Reznik. Sociocultural approach as a methodology for research at once, the question of meaning human life should be put at the center of the discussion.” 30. What are the procedures for existential analysis? In his study, V. Frankl identifies several significant stages of working with clients. 1. Human existence is considered as essentially conditioned (meaningful) and placed in historical space (having a fateful character). “To be human means to be clearly aware of one's being and one's responsibility to it.” A person is responsible for the realization of his meaning of life, expressed in its values. He realizes in his life three types of values: (1) the values of realization and creativity; (2) values of perception and experience; (3) relational values expressing the very common connection of a person with the world, his responsibility for his own existence. 3. A person has not only responsibility for his life and its meaningful implementation, but the freedom of choice. “Each person can at any given moment have only one single task. Therefore, although the world is considered in perspective, each part of it corresponds to only one correct perspective.” The meaning of human life should be defined both subjective and relative (depending only on a specific situation ) phenomenon. The situation determines the semantic context of human life, its external framework. It is also necessary to take into account the internal regulator of the meaning of conscience. “It could be defined as the intuitive ability to feel the one and only meaning hidden in every situation. In other words, conscience is a semantic organ.”33 Thus, a person's life choice is a moral and psychological process. It is in this plan that V. Frankl defines the individual existence of a person, endowing him with such characteristics as meaning and values, freedom and destiny, duty and responsibility, death and life. Integrated Methods of Socio-Cultural Analysis Among the integrated analytical methods, which are predominantly of a qualitative nature, in socio-cultural research one should single out, first of all, event-based and reflexive analysis. 30 Frankl V. Psychotherapy in practice. SPb., S Ibid. With there. With there. WITH

20 METHODOLOGY OF SOCIO-CULTURAL RESEARCH Event analysis In psychology and sociology, various theoretical constructions of social life are used. The simplest unit sociological study life world are elementary socio-cultural phenomena facts or actions, social anthropology are integral cultural phenomena and artifacts. The units of psychological analysis can be acts of consciousness and human behavioral technologies. From the point of view of the significance of the experienced phenomenon for subjects (actors), sociology distinguishes current phenomena (phenomena of everyday life) and life events. Current life phenomena are associated with the reproduction of the living conditions of the subject. These are repetitive, “routine” and typical processes that are not included in the sphere of increased attention of individuals, but are, as it were, on the “periphery” of their lives. There are several definitions of an event in the scientific literature. “Life events,” wrote S.L. Rubinstein, these are key moments and turning points life path of an individual when, with the adoption of this or that decision for a more or less long period, the further life path of a person is determined” 34. He connects the events of life with a person’s own activity, with the implementation of his decisions. Events are key event approach. “From the point of view of the event approach, writes E.I. golovakha, life goals and plans differ as final and intermediate events of a certain stage of life. Goals are larger and somewhat less chronologically defined events than plans.”35 The difference between goals and plans is that the former are abstract guidelines and ideals of life, while the latter are concrete ways to achieve these ideals. Without challenging this thesis, we nevertheless object to the identification of life plans and goals with events. Perhaps events can act as an object of planning and goal setting, but they cannot in any way include the plans and goals themselves. These are key moments, points located on the line of life. Value orientations allow events to be arranged in a certain sequence or hierarchy. Being intrinsically assimilated values, they determine the individual's ability for selective direction. SPb., S Golovakha E.I. Life perspective and value orientations of the personality // Personality psychology in the works of domestic psychologists. SPb., S

21 Yu.M. Reznik. Sociocultural approach as a methodology for research on ty and activity. Value orientations perform the function of regulating a certain sphere of life. “Events can be, according to A.A. Kronika, any changes in appearance and inner world Any change in life is an event” 36. Such a change must be concrete and instantaneous. Personal characteristics can be described in terms of life events and their relationships. It is on the connection of significant events that the psychological age of a person depends 37. However, this is not entirely true. Events characterize far from any changes in human life. From our point of view, these are actual (of general interest), significant, typical and single personality changes organized by it in a specific space and time. Unlike current phenomena, they are at the "center" of the life process, determining in many respects its content and direction. Depending on the form of expression and thematic content, life events are divided into several types: firstly, personal events (individually significant fragments of life), social events proper (events focused on the expectations and behavior of other people), cultural events (actions and achievements of the individual that have become cultural property), secondly, formal (officially recognized and regulated) and informal (recognized in the sphere of informal relations of the subject, for example, in the circle of friends and acquaintances of a person) and, thirdly, spontaneous (spontaneous) and organized. Psychologists distinguish between the events of the environment, the events-actions and the events of "inner", biographical life or events-impressions. From the point of view of the "event" approach, any social phenomenon or formation must be considered as a set, a configuration of multidirectional and heterogeneous events that form the fabric of social life and make up its "center" (a sphere of attraction for various interests of subjects). At the same time, to study social phenomena from the standpoint of their event structure means to investigate their thematic content, composition of participants and other essential components, as well as to establish the type or class of a given event. 36 Kronik A.A. Possibilities of evaluating social projects through changes in the subjective picture of a person's life path // Theoretical and methodological problems of social forecasting and social design in conditions of accelerating scientific and technological progress. M., S Life Line and other new methods of psychology of the life path / Common. ed. A.A. Kronika. M., S

The main directions of the study of culture Mishina T.V. Modern methodology is a complex and multidimensional phenomenon. “Problems of sociocultural conditioning have come to the fore scientific knowledge,

Shishkina E. V. FAMILY SOCIALIZATION: THE PROBLEM OF DEFINITION Contemporary Issues family psychology: phenomena, methods, concepts. Issue. 3. St. Petersburg: Publishing House of ANO "IPP", 2009. S. 91-95. Purpose of writing

COLLECTION OF SCIENTIFIC WORKS OF NSTU. 2006.1(43). 153 158 UDC 101.1: 316 SOCIAL PROBLEMS OF PHILOSOPHY FACTORS OF FORMATION OF STRATEGIES OF SOCIAL ADAPTATION OF A PERSON WITH DISABILITIES OF HEALTH: EXPERIENCE

The study of life strategies in the context of the theory of social action V.D. Lapygin The article defines key features life strategies of the individual, the possibility of applying the theory of social

3. Specificity of scientific knowledge. Science as knowledge. Criteria of scientific knowledge. Science is a form of spiritual activity of people, aimed at the production of knowledge about nature, society and knowledge itself, which has

Modern approaches to the development of value orientations among university students by means of musical art. Kamalova I.F. Implementation of the educational potential of musical art as a development factor

Lecture 1. Theoretical foundations government controlled SEP In the history of social sciences there are quite a lot of concepts that pay great attention to the analysis of social processes taking place

Shabalina O. A., Kurgan APPLICATION OF THE THEORY OF SOCIAL ACTION T. PARSONS TO THE STUDY OF VALUES This article is a reflection of a sociological study aimed at analyzing a personal archive

ME Duranov, VI Zhernov SOCIALIZATION AND FORMATION OF INDIVIDUAL STATUS Man is a biosocial phenomenon. As a biological being, he is connected with nature, as a social being - with society. Man like

Lecture 3. Mind and body

Methodological foundations psychological and pedagogical research Plan: 1. The essence of the methodology and methodology. 2. Three levels of methodology. 3. Research organization methods. 4. Methodological basis for detection

PROGRAM OF INTRODUCTION TESTS IN SOCIAL STUDIES Society 1. Society as a complex dynamic system. Human impact on the environment. 2. Society and nature. Legal protection of nature. Society

2. CONSTRUCTION OF AN INVARIANT MODEL OF EMOTION In this section, an attempt is made to construct an invariant model of emotion, a model that will be a generalized fact expressing the essence of the existence of an emotional

A.V. Duhavneva Novocherkassk, Novocherkassk State Ameliorative Academy METHODOLOGICAL POTENTIAL OF INSTITUTIONAL APPROACH IN HISTORICAL AND PEDAGOGICAL RESEARCH OF GENERAL EDUCATION OF ADULTS

Lecture 5. Consciousness as the highest level of development of the psyche. Consciousness and the unconscious 5.2 Consciousness, its essence and structure The psyche as a reflection of reality in the human brain is characterized by different

TRAINING DIRECTION "SOCIOLOGY" MASTER'S PROGRAM "SOCIAL MANAGEMENT OF HUMAN RESOURCES" "PHILOSOPHY AND METHODOLOGY OF SOCIAL SCIENCES" The object of discipline is the problem field of philosophy and methodology

M.D. Kuznetsova, Moscow Personal determinants of subjectivity The categories of subject and subjectivity are widely represented in modern psychological science and practice. They are addressed on the most different levels

Topic 1.1. Human nature, innate and acquired qualities. Lesson topic: The problem of the cognizability of the world. Plan 1. The concept of truth, its criteria. 2. Types of human knowledge. Worldview. Worldview types.

Questions for preparing for the test in the discipline " Social Psychology» 1. Social psychology studies the behavior of an individual in a social context, believes 2. Social psychology includes such

1. Fund of assessment tools for conducting intermediate certification of students in the discipline (module): General information 1. Department of Social Sciences 2. Direction of training 050100.62 Teacher Education

87 m PHILOSOPHY AND METHODOLOGY OF SCIENCE Tutorial"Hypoteses non flngo" "Disequilibrium is that which generates order from chaos"

1. Basic provisions This introductory program is formed on the basis of the federal state educational standard of secondary general education and federal state educational

Approved at the meeting of the examination committee in social science on November 11, 2015. The program of the entrance examination, conducted by the Academy independently, in social science

Êîëìàêîâ À. À. Ïðîáëåìà ëè íîñòè èíòåðåñîâàëà ìûñëèòåëåé åùå ñî âðåìåí çàðîæäåíèÿ åëîâå åñêîé êóëüòóðû. È òîëüêî áëàãîäàðÿ ïñèõîëîãèè ïîíÿòèå «ëè íîñòü» ïðèîáðåëî íàó íûé ñòàòóñ è íàïîëíèëîñü êîíêðåòíî

1-2006 09.00.00 philosophical sciences UDC 008:122/129 BASIC PHILOSOPHICAL CATEGORIES OF SYSTEM ANALYSIS V.P. Teplov Novosibirsk Branch of the Russian State University of Trade and Economics

I. I. Novikova METHODOLOGY OF STUDYING THE MANAGEMENT POTENTIAL OF THE ENTERPRISE: A PHENOMENOLOGICAL APPROACH The phenomenological approach allows you to better understand the essence of the management potential and ways

UDC 316.354 Yu.V. Druzhinina Novosibirsk State Technical University, Russia Subjective social time as an element of organizational culture: on the issue of analyzing the state of development of organizations

THE PROGRAM OF THE INTRODUCTION EXAM ON SOCIAL STUDIES Man. Man as a result of biological, social and cultural evolution. The relationship of spiritual and bodily, biological and social principles

1 Selecting positions from the list The answers to the tasks are a word, a phrase, a number or a sequence of words, numbers. Write your answer without spaces, commas, or other extra characters. Select

Feedback from the official opponent of Ivashova Valentina Anatolyevna, Candidate of Sociological Sciences, Associate Professor on the dissertation of Gedugova Juna Akhmedovna “Social practices of volunteering in the structure of civil society

STUDYING THE CHOICE OF MORAL VALUES BY STUDENTS OF DIFFERENT TRAINING TRAINING Tatarchuk D.P. Orsk Institute of Humanities and Technology (branch) OSU, Orsk Serious changes in the economic, political

A. A. Zarubina Student Siberian-American Faculty of Management, Baikal International Business School, Irkutsk State University UNITY OF LOGICAL AND HISTORICAL AS A METHOD OF ECONOMIC

Tereshkin AF FAMILY AS A FACTOR OF MORAL IDENTIFICATION Published: Modern problems of family psychology. Sat. articles. St. Petersburg: Publishing House of ANO "IPP", 2007. P. 116-120. According to the founder of the concept of comprehension

N.M. Shvaleva THE ROLE OF THE THEORY V.S. MERLIN IN THE DEVELOPMENT OF AN INTEGRATIVE APPROACH TO PSYCHOLOGICAL PRACTICE Psychological practice is a sociocultural phenomenon of the late 20th and early 21st centuries. Content, forms of its implementation

MINISTRY OF AGRICULTURE OF THE RUSSIAN FEDERATION educational institution higher education"KUBAN STATE AGRARIAN UNIVERSITY NAMED AFTER I.T. TRUBILINA"

N. I. ALIEV, R. N. ALIEV PARADIGM OF SYNERGETIC JUSTIFICATION IN MEDICAL DIAGNOSTICS

E.A. Sorokoumova SELF-KNOWLEDGE IN THE PROCESS OF ENRICHMENT OF CONSCIOUSNESS The article discusses innovative approaches to the enrichment of the consciousness of the subjects of educational activity (teachers and students) in the process of their self-knowledge.

1 A. Yu. Agafonov on empirical and theoretical concepts 1 “In contrast to definitions, A. Yu. Agafonov believes, terms are important. The scientific style of speech involves the use of terminology. Impossible without terms

Values and value orientations, their formation and role in personality development. Raitina M. S. Chitinsky State University. Personal value orientations are one of the main structural formations

NON-STATE EDUCATIONAL INSTITUTION OF HIGHER PROFESSIONAL EDUCATION "CAPITAL FINANCIAL AND HUMANITARIAN ACADEMY" Program of entrance examinations in SOCIAL SCIENCE for non-state applicants

Municipal budgetary educational institution"Gymnasium" Considered by: Methodological Association of Teachers of History and Social Studies Minutes 1 of 08/30/2018 Approved by: order of the director of MBOU

SOCIAL STUDIES Society Society as a complex dynamic system. Human impact on the environment. Society and nature. Legal protection of nature. Society and culture. Causal and functional relationships

REVIEW of the official opponent of the Candidate of Philosophical Sciences, Associate Professor of the Department of Finance and Credit of the NAH PEI VPO "Academy of Marketing and Social and Information Technologies IMSIT" (Krasnodar) Kharseeva Alena Vyacheslavovna

E. A. Germanova (Pskov) SEMANTIC FIELD OF INTERACTION OF TEACHER AND STUDENTS AS A MEANS OF PROPADEUTICS OF HUMANIZATION OF TEENAGERS' PERSONALITY

L.M. Fedoryak, Professor of the Department of the Russian Language, FSBEI HPE "Tyumen State University", Director of the Center for Scientific and Innovative Cooperation "Top of Knowledge", Ph.D. INTERACTION AND QUALITY

Introduction Today, society is going through a difficult period of socio-economic reform. This process is complex, contradictory, multi-conditioned. It cannot be implemented by directive. It depends on everyone

Section 3. Sectoral structure of philosophical knowledge Topic 3.2. The doctrine of being and the theory of knowledge The topic of the lesson is Gnoseology - the doctrine of knowledge. Plan 1. Cognition as a subject of philosophical analysis. subject and

Date: February 20, 2019 Group: DO-17 Subject: Fundamentals of design and research activities. Practical work 2 Task 1. Using the theoretical material to draw up a structural-logical diagram (cluster)

AUTONOMOUS NON-PROFIT GENERAL EDUCATIONAL ORGANIZATION "SCHOOL OF PINE" APPROVED by Director I.P. Guryankina Order 8 of August 29, 2017 Work program on the subject "Social Science" Grade 10 (profile

NAN CHOU VO Academy of Marketing and Social information technologies ANNOTATION OF THE EDUCATIONAL DISCIPLINE Direction of training 09.03.01 "Informatics and Computer Engineering" orientation (profile) of the program

BG PUR REPO ZITO R Y Student of the first year of study of group P 181, Specialty of retraining 1 23 01 71 "Psychology" Trafimchuk V.B. A. S. Makarenko U L. S. Vygotsky

Annotation of the work program in natural science grades 10-11 The work program is based on the Federal State Educational Standard for Basic General Education. (Order of the Ministry

Annotation of the work program of the discipline (module) "Sociology of spiritual life" Direction of training (specialty) 39.03.01 Sociology (code and name) Orientation (profile) of the educational program

Review of the official opponent Mikhailov Andrey Pavlovich Doctor of Sociological Sciences, Professor for the dissertation of Kurnosenko Andrey Anatolyevich “Internet in the process of forming the legal culture of youth

Ministry of Education and Science Russian Federation Federal State Budgetary Educational Institution of Higher vocational education"Rybinsk State Aviation Technical

1. SOCIETY. HUMAN. ACTIVITY. DEVELOPMENT OF SOCIETY Topic 1. Society and social relations Society as a complex dynamic system. Relations between nature and society, the integrity of the world. Public relations,

EXPLANATORY NOTE This working programm based on Sample program secondary (complete) general education in social science (basic level) and the author's program “Social Science.

Sociocultural approach

No less important points in the analysis of the market are considered from the point of view of the socio-cultural approach, which is represented by such figures as M. Abolafia, P. DiMaggio, V. Zelizer. They also studied network connections and the institutional structure of the market, but in the context of habits, traditions, and cultural skills. Within the framework of this approach, attention is focused on the totality of meanings, meanings and cultural and normative schemes that contribute to the assessment, as well as the reassessment of resources that influence the actions characteristic of a particular society in accordance with the selected period of time, which are carried out in the market. "Rationality of action and economic interest act here as local cultural forms" Analysis of markets in modern economic sociology / ed. ed. V.V. Radaev, M.S. Dobryakova; 2nd ed. - Moscow: ed. house of the State University Higher School of Economics, 2008. - p. 50.

Despite the processes of globalization taking place in our time, different models of socio-economic development are being formed in different states, under the influence of not only the existing structure of national economies and the regime political power but also under the influence of the cultural aspect, due to which various visions are formed on how to organize economic policy in the state in the most rational way.

P. Bourdieu, whom I have already mentioned above, had a considerable influence on this approach. It is he who singles out cultural capital as another of its forms, along with economic capital. The use of this capital, the accumulation of which is carried out in the process of socialization in a certain social environment, provides an opportunity for interaction not only according to formally prescribed norms, but also according to implicit informal agreements.

In addition, it can also be said that cultural capital is some kind of cultural goods, “which are not just physical objects, but contain specific signs and symbols in their material form that make it possible to recognize the meaning of relationships and decipher cultural codes” Analysis of markets in modern economic sociology / resp. ed. V.V. Radaev, M.S. Dobryakova; 2nd ed. - Moscow: ed. house of the State University Higher School of Economics, 2008. - p. 51.

If we compare cultural capital with economic capital, we can see that it is quite deeply rooted in everyday life, and is practically invisible in terms of formalization. It is inseparable from a person, and it is impossible to convey it, as something physical in the format of a one-time act of exchange, cultural capital is transmitted and reproduced in a fairly long process upbringing and socialization (in the family, at school, at work, in other words, when interacting with the social environment).

Thus, the culture in the market embodies the functions of a dual nature. On the one hand, these regulatory functions, which are performed with the help of already existing concepts, information accumulated over time, generally accepted established traditions and norms, as well as with the help of sets of stable rituals and symbols, in accordance with which all actions are carried out, including economic ones. . On the other hand, these are "constitutive functions implemented through cognitive practices and ways of transmitting information, playing roles and redefining situations in the process of economic action." These rules determine what behavior is right or wrong.

Having analyzed different approaches to the study of markets, we can move on to the socio-economic structure of the strong alcohol market in Russia. It is formed on the basis of interaction between producers, sellers and buyers. The relationship of these structural elements has not only an economic foundation. It is important to consider them through the prism of state influence. In addition, the cultural aspect plays a very important role in shaping market relations in this segment.

Sociocultural Approach in Development Research. Sociocultural approach as one of the ways to form sociocultural competence. Ministry of Education and Science

transcript

Sociocultural approach

Collection of ideal social studies essays

Anti-Soviet rebellion in Hungary (1956)