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Implementation of the law and the spiritual development of society. Laws of social development

SUMMARY OF A LESSON ON SOCIAL STUDIES IN GRADE 11

(PROFILE LEVEL)

Shkarin Denis Yurievich,

teacher of history and social studies MKOU Novovoronezh secondary school No. 1

(Voronezh region, Novovoronezh)

CHAPTER III "SPIRITUAL CULTURE"

LESSON ON THE TOPIC: «Spiritual development of society » (§28)

OBJECTIVE SETTING OF THE LESSON:

EDUCATIONAL PART: introduce the essence of material and spiritual culture, show ways of developing spiritual culture, problems associated with the diversity of cultures, the relevance of the dialogue of cultures;

DEVELOPING PART: develop the ability to explain the internal and external relations of the studied social objects; analyze, draw conclusions, rationally solve cognitive and problematic tasks, reveal by examples the most important theoretical provisions and concepts of the social sciences and humanities, evaluate different judgments about social facilities from the point of view of social sciences, participate in discussions, work with documents, continue the development of semantic reading;

EDUCATIONAL PART: to form an attitude towards material and spiritual values, a deep respect for the culture of the past and present.

EQUIPMENT: chalk, blackboard, textbook, multimedia application (presentation), handout (parable for point 2).

LITERATURE:

1. Social science. Grade 11: textbook. for general education institutions: profile. level / [L.N. Bogolyubov, A.Yu. Lazebnikov, A.T. Kinkulkin and others]; ed. L.N. Bogolyubov; Ros. acad. Sciences. M.: Education, 2014. - 415 p.

2. Sorokina E.N. Pourochnye developments in social science. Profile level: 11th grade. – M.: VAKO, 2012. – 272 p.

LESSON TYPE: a lesson in studying a new topic with elements of reasoning.

BASIC CONCEPTS Key words: spirituality, culture, subculture, counterculture, Eurocentrism, Americanocentrism, Afrocentrism.

LESSON PLAN:

1. Culture as a phenomenon of social life.

2. Spiritual development of society.

3. Subculture and counterculture.

4. The problem of cultural diversity.

5. Dialogue of cultures. Tolerance.

DURING THE CLASSES(lesson is 45 minutes):

    ORGANIZATION STAGE (5 MINUTES)

The teacher greets the children, everyone sits down. Guys, in the last lesson you wrote a test on the chapter: “Political life modern society”, analyze your work and look at the marks and errors. Who has questions about work? Who disagrees with the ratings? Once everyone agrees, we start a new topic.

    PREPARATION STAGE (8 MINUTES)

One day, the father of a rich family decided to take his little son to the village, to the farm, to show his son how poor people can be. They spent the day and night on the farm of a very poor family. When they returned home, the father asked his son:

- How did you like the trip?

- It was great, dad!

Have you seen how poor people can be? the father asked.

- Yes.

- And what did you learn from this?

The son replied:

- I saw that we have a dog in the house, and they have four dogs. We have a swimming pool in the middle of the garden, and they have a bay with no end in sight. We light up our garden with lamps, and the stars shine on them. We have patio on backyard, and they have a whole horizon.

The father was speechless after this answer from his son.

- Thank you, dad, for showing me how rich these people are.

Isn't it true that everything depends on the point of view from which you look at the world? Having love, friends, family, health, good mood and a positive attitude to life, you will get everything!!! But it is impossible to buy something of the above things. You can acquire any imaginary material goods, even stock them up for the future, but if your soul is not filled, you have nothing!

Spirituality - this is what distinguishes us from the animal world. And everyone needs to work hard to achieve it. Thus, today we will talk about this with you.

Write down the theme of the lesson - Spiritual development of society.

Open your diaries and write down your homework: §28 pp.289-295, write an essay on the topic: “Loneliness is an ally of sadness, it is also a companion of spiritual elevation” Gibran Khalil(Lebanese and American philosopher, artist, poet and writer).

    STAGE STUDY NEW MATERIAL (25 MINUTES)

    CULTURE AS A PHENOMENON OF PUBLIC LIFE.

We repeatedly encounter the concept of "culture". In social science there are about 200 definitions of this concept. What do social scientists mean by this concept? There are several approaches to understanding culture, let's write them down.

Basic approaches to understanding culture.

Approaches to understanding culture as a phenomenon of social life

Typological

Culture is the totality of all achievements in the development of the material and spiritual life of society.

activity

Culture is a creative activity carried out in the spheres of the material and spiritual life of society.

valuable

Culture is practical implementation universal values in the affairs and relationships of people.

Culture and its types

So what is culture? What are the approaches to its study? What is culture in the broad and narrow sense? What is connected with material and spiritual culture? Pay attention to the presentation.

In a broad sense

A historically conditioned dynamic complex of forms, principles, methods and results of active creative activity of people that are constantly updated in all spheres of public life.

In a narrow sense

The process of active creative activity, during which spiritual values ​​are created, distributed and consumed.

material culture

Associated with the production and development of objects and phenomena material world, with a change in the physical nature of man.

spiritual culture

The totality of spiritual values ​​and creative activity for their production, development and application.

T

Spiritual culture is the highest form of social reflection of human life.

how, at the socio-psychological level, spiritual culture acts as a system of social attitudes, ideals, values ​​and norms that are designed to guide a person in the world around him. Therefore, the nature and essence of spiritual culture can be displayed as follows, we write down the scheme:

Reveals meaningful ideas

Promotes self-knowledge

Helps to assert itself

Forms value orientations

Satisfies the need for self-awareness

Leads to self-realization

    SPIRITUAL DEVELOPMENT OF SOCIETY.

Distribute texts for independent reading.

Read the parable. What is it about, suggest what the spiritual development of society is.

One day, when the students asked Hing Shi to tell them about a man's path to wisdom, he told them:

- A person's path to wisdom is similar to the path of silk, which originates from the silkworm caterpillar, gradually turning into a beautiful, strong fabric. Like a caterpillar making the six steps of turning into silk, a person goes through a similar path to wisdom.

- Like this? - the students were amazed, - tell us, Teacher.

- The first step is the step of birth, - began Hing Shi, - like caterpillars, a person comes into this world naked and helpless.

The second step is the accumulation step. Until the caterpillar has grown, mulberry leaves are collected for it, it is protected from harsh smells and sounds. So a person is given their care and knowledge by those who surround him. Like a caterpillar, he feeds on what he himself did not collect, making his second step.

The third step is the cocoon step. After the caterpillar has grown enough, it is transplanted onto a special grid, on which it begins to weave silk threads, gradually enveloping itself in a cocoon. A person, growing up, falls into a place determined for him in life and begins to gradually extract silk threads of views, beliefs and conclusions, over time, confusing them and forming around him his own world, similar to a cocoon. At this stage, many stop, remaining until their death in the place allotted to them, wrapped in a cocoon of their beliefs and conclusions, which gives them an illusory well-being and hope for constancy.

The fourth step is a difficult step of liberation, a step of the triumph of the new over the old, then the usual way of life is destroyed. In this step, the caterpillars are killed by the steam and the cocoons are carefully unwrapped. The person who decides to take the fourth step, first of all, destroys the inactive caterpillar in himself, and then gradually begins to transform the cocoon of his convictions and conclusions into still thin, but no longer tangled, threads of knowledge.

The fifth step - the step of fastening, consists in the fact that several thin, easily torn threads are tied into one, stronger silk thread. Man, taking this step, strengthens and binds together his threads of knowledge, resulting in what we call wisdom.

Here, Yang Li, one of the disciples of the sage, could not stand it, asked:

- Teacher, why then does the sixth step exist, if wisdom is achieved already at the fifth?

- The sixth step is the step of connection and harmony, - answered the sage, - when strong, strong threads are woven together, forming a beautiful smooth silk. A person, taking this step, weaves the thread of his wisdom into the common fabric, closely intertwining it with the threads of someone else's wisdom, supporting and strengthening them.

- It means that wisdom is strengthened at this step, as well as at the fifth, - Yang Li said.

- But only on the sixth it begins to bear fruit, - Hing Shi smiled.

How does the spiritual development of society take place? How do you think? Look at the presentation, what do you see? What can be the conclusion?

Ways to increase spiritual wealth

path of succession

Continuity is associated with the preservation and transmission of values ​​from one generation to another. Thus, both intermediate products of spiritual production and its final results can be transmitted. Elements cultural heritage are such social norms: customs, rituals, ceremonies.

Path of innovation

Culture also develops by replenishing with new values. Any historical epoch, regardless of the material and other conditions of human existence, gives rise to innovators-creators who make scientific discoveries, inventions, and create masterpieces of art. Not always contemporaries can appreciate new phenomena in spiritual culture.


Next, you need to divide the class into two groups, the first group " Subcultures and countercultures", the second group" The issue of multiculturalism". Groups need to read the material on the pages of the textbook and then answer the questions:

1 group (pp. 292-293) write a diagram that characterizes ways of cultural interaction, what the guys from the second group were just telling us, only in a compressed form.

Colonization - the simplest form of interaction and interpenetration.

« Grafting a cutting on someone else's tree "- the stalk remains a foreign element.

Mutual equal dialogue The result is an exchange of values.

Naturally, culturologists have a question: “Which of the many cultures has made a special contribution to world culture"? But it is extremely difficult to answer it, since specific comparison criteria do not allow comparing unique cultural achievements.

Nowadays, there are several stable worldview attitudes that manifest themselves both at the level of history and at the level of everyday consciousness.

We open page 294 of the textbook and read the worldview settings in a chain, then we look at the presentation and analyze the proposed table.

WORLD VIEW SETTINGS

Installation

Essence

eurocentrism

The idea of ​​the chosenness of the West is very popular today. It is assumed that other peoples, of course, develop their original culture, but they have not yet reached the necessary civilizational level, and they should be guided by the cultural system of the West.

Americancentrism

Representatives of this trend actively preach the idea of ​​a special cultural mission for America. The history of the development of the North American continent, the circumstances of the political history of America led to the birth of the myth of the historical, and possibly divine purpose nation and its culture, born in the struggle for freedom, in opposition to the culture of the Old World, to bring freedom and true values ​​to the rest of the world.

Afrocentrism (Negritude)

For a long time, the world was dominated by representatives of the white race. Supporters of this criterion attributed to the Negro race all highly cultured peoples. ancient world e.g. Sumerians, Egyptians, Babylonians, Phoenicians. Afrocentrism aims to elevate African culture. One of the founders of negritude is the outstanding statesman and cultural figure of Senegal Senghor, who described the features of the Negro-African personality in this way: the African lives in harmony with nature, he is open to receiving external impulses - all feelings are extremely sharpened. The African lives by emotions, not by reason, which distinguishes him from the dry, rationalistic Europeans. A child of nature, he is intuitive, aimed at complicity with another person, trusting, which whites often abused. This emotional attitude to the world, according to Senghor, permeates the entire Negro culture. IN modern world, along with negritude, Arab nationalism and Islamic fundamentalism are actively declaring themselves.

4. STAGE CONSOLIDATION OF THE STUDYED TOPIC (5 MINUTES)

So, tell me, please, what did we learn at the lesson today? What are the main conclusions that can be drawn from this topic? There are those who do not understand the topic?

5. STAGE SUMMING UP THE LESSON (2 MINUTES)

Okay, you wrote down your homework, the grades for the work in the lesson are as follows ...

The laws that determine the course of the social process, that is, the laws of society, like the laws of nature, are objective. This means that they arise and function independently of the will and consciousness of people. However, the laws of society are limited by social time and space, since they arise and operate only from a certain stage in the development of the universe - from the stage of the formation of society as its highest material system.

The laws of society, unlike the laws of nature, are the laws activities of people. Outside of this activity, they do not exist. The more deeply we know the laws of social structure, functioning and development, the higher the awareness of their application, the more objectively historical events flow, social progress is carried out.

Just as knowledge of the laws and processes of the development of nature makes it possible to use natural resources with the greatest expediency, knowledge of social laws, the driving forces of the development of society, allows its ruling national elite to consciously create history using the most progressive methods of leadership and management. Knowing the objective social laws and using them, the country's leadership can act unspontaneously, but scientifically verified, building concepts and programs both in general and in all spheres of life, most importantly, goal-setting and quite freely.

The laws of society have a different nature and degree of manifestation. In my own way character these may be the laws of structure, the laws of functioning and the laws of development; By degrees- general, general and private.

In accordance with one's own essence structural laws characterize the social and social organizational and structural dynamics in a particular historical period; functioning laws ensure the preservation of the social system in a state of relative stability, and also create prerequisites for the transition from one of its qualitative states to another; laws of development presuppose the maturation of such conditions that contribute to a change in the measure and the transition to a new state.

According to the degree of manifestation universal laws includes the triad of philosophical laws (laws of dialectics) operating in nature and society (we spoke about them in lecture VII).

TO general laws, operating in society include:

  • - the law of the influence of the mode of production on the nature of the social process (on the formation, functioning and development of spheres of public life and areas of activity, the structure of society);
  • - the law of the determining role of social being in relation to social consciousness, in the specifics of feedback;
  • - the law of the dependence of the level of personification of an individual (personality formation) on the state of the system of social relations;
  • - the law of social and social continuity (the law of socialization);
  • - the law of priority of universal human values ​​over group ones.

TO private laws include laws that manifest themselves in a particular sphere of life or area of ​​activity of society. For example, in the sphere of management (politics), such laws as "the law of separation of powers", "the law of the priority of individual rights over the rights of the state", "the law of political pluralism", "the law of priority of law in relation to politics", "the law of emergence and development of political needs", etc.

Due to the dialectic of necessity and chance, social laws, especially the laws of development, most often act as tendencies. They make their way through subjective and objective obstacles, social conflicts, through the chaos of unpredictable collisions with opposing social tendencies. The collision of various tendencies leads to the fact that at every historical moment of social development there is a whole range of opportunities for their implementation. Therefore, by consciously creating conditions, society, society contributes to the realization of the opportunities already conditioned by them (ie real) in the existing reality, in the spheres of life and areas of activity. In order for the prevailing trend to be transformed into a regularity (law), various factors are needed that contribute to this. One of these factors was the achievement (results) of scientific and technological progress. Scientific and technological progress itself acts as a pattern of social development. Because of this, one of the laws of sustainable social functioning is the law of combining the real possibilities of society (potential) with the achievements of scientific and technological progress. This law is historical and objectified in time and space by social needs and abilities associated with the subject interaction of science and technology.

(starting from the second half of XIX V.). The law is functionally manifested in all spheres of life and areas of society. Its discovery took place at the end of the 20th century by the author of the course of lectures, Professor V.P. Petrov. In modern times, in accordance with the law, we are talking about an innovation-innovation process, due to the capabilities of society.

What is the essence of the difference between the manifestation of the laws of nature and society?

Answer: in implementation mechanisms.

The objectivity of the laws of nature and society is obvious. Laws express the necessary, stable, essential and necessarily recurring connection between processes and phenomena. But if in nature this connection is, as it were, “frozen” (a stone thrown upwards will surely fall to the ground - the force of attraction), then in society the objectivity of laws is associated with the human factor, with a personality, with a thinking being, that is, capable of both speeding up and and slow down the process of social development. Social laws are historical, they appear and manifest themselves in certain periods of the formation and functioning of society and open as it develops.

The mechanism for the implementation of social laws lies in the goal-setting activity of people. Where people are disconnected or passive, social laws do not manifest themselves.

Given what the laws of nature and society have in common and what distinguishes them, they characterize social development as natural historical process(K. Marx). On the one hand, this process is natural, that is, just as regular, necessary, and objective as natural processes; on the other hand, historical, in the sense that it represents the results of the activities of many generations of people.

There are concepts of "objective conditions" and "subjective factor" in the manifestation and implementation of the laws of the social process.

Objective conditions mean those phenomena and circumstances independent of the will and consciousness of people (primarily of a socio-economic nature) that are necessary to generate a specific historical phenomenon (for example: a change in socio-economic formation). But by themselves they are not enough.

How and when a specific historical, social event will occur, and whether it will occur at all, depends on the subjective factor. The subjective factor is a conscious, purposeful activity of society, social groups, socio-political movements, the national elite, individuals, aimed at changing, developing or maintaining the objective conditions of social life. By its nature, the subjective factor can be both progressive and regressive.

The interaction of objective conditions and the subjective factor finds its expression in the fact that people create history, but they do it not at their own discretion, but being inscribed in certain socio-historical conditions: not Napoleon I (1769-1821), not F. Roosevelt ( 1882-1945), not V. Lenin (1870-1924), not A. Hitler (1889-1945) and not I. Stalin (1879-1953) determined the nature of a particular historical era, and the era "gave birth" to these people, in accordance with its inherent characteristics. If there were no such individuals, there would be other people with different names, but with similar needs and abilities, personal qualities.

What is the essence of the formational and civilizational concepts of social development?

The process of social development is complex and contradictory. Its dialectic presupposes both progressive development and spasmodic movement. According to some scientists, social development goes along a sinusoid, that is, from the primary beginning to the peak of perfection, and then decline occurs.

By virtue of the above, let's define the concepts of social development: formational and civilizational.

Formation concept. The concept of "socio-economic formation" is applied in Marxism. The core of the formation is the method of production of wealth. The socio-economic formation, according to Marx, is a historically specific society at a certain stage of its economic development. Each formation is a special social organism that develops on the basis of its inherent laws. At the same time, the socio-economic formation is a specific stage in the development of society.

K. Marx represented social development as a regular series of formations, due to a change in the mode of production, which entails changes in production relations. In this regard, the history of society was divided by him into five socio-economic formations: primitive communal, slave-owning, feudal, bourgeois, communist. In the concept of Marx, in the process of social development, a certain moment of aggravation of contradictions occurs, characterizing the discrepancy between the mode of production and the previously established production relations. This contradiction causes the acceleration of the socio-economic process, which leads to the replacement of one socio-economic formation by another, which, in his opinion, should be more progressive.

It can be assumed that Marx's division of social history into formations is somehow imperfect, but it is worth recognizing that for that period of time - the 19th century, this was an undoubted contribution to the science of society, to social philosophy.

From positions modern understanding formational concept, a number of issues require clarification. In particular, there are no characteristic signs of transition from one formation to another. For example, in Russia there was no slavery; Mongolia has not experienced the diversity of bourgeois development; in China, feudal relations evolved into a convergent plane. They raise questions concerning the determination of the measure of the productive forces of slave-owning and feudal societies. The phase of socialism in the alleged communist formation requires a very specific assessment, and the communist formation itself looks utopian. There is a problem of the inter-formation period, when the possibility of returning to the previous formation or some repetition of it is not excluded. characteristic features or stages over a period of time that does not have specific historical outlines.

For these reasons the civilizational concept of social development seems to be more substantive.

The authorship of the civilizational concept, with a certain degree of conventionality, belongs to the British scientist Arnold Toynbee. His twelve-volume work "Study of History" (1934-1961) is an attempt to understand the meaning of the historical process on the basis of systematization of a huge amount of factual material with the help of general scientific classification and philosophical and cultural concepts.

Here it is necessary to note the fact that long before Arnold Toynbee, the Russian sociologist Nikolai Yakovlevich Danilevsky (1822-1885) dealt with the problem and periodicals of socio-historical development. Earlier in the course of lectures, his position on this issue was noted. In his work "Russia and Europe" (1869), he put forward the theory of "cultural-historical types" (civilizations) that develop like biological organisms. N. Danilevsky distinguishes 11 cultural and historical types: Egyptian, Chinese, Assyro-Babylonian-Phoenician, Chaldean or ancient Semitic, Indian, Iranian, Jewish, Greek, Roman, New Semitic or Arabian, Romano-Germanic or European. Therefore, it would be unfair to ignore the contribution of the Russian scientist to the problem of social development.

Before we outline Toynbee's position, let's define the notion civilization.

Modern ideas about civilization are associated with the idea of ​​the integrity of the world, its unity. The category of "civilization" covers the totality of the spiritual and material achievements of society, sometimes it is correlated with the concept of "culture", but this is not true, since culture is more broad concept, it correlates with civilization as general and singular.

In a general philosophical sense, civilization is a social form of the movement of matter. It can also be defined as a measure of a particular stage in the development of society.

In the socio-philosophical sense, civilization characterizes the world-historical process, highlighting a certain type of development of society.

A few words about the concept of A. Toynbee: he considers the history of mankind through the alternation of a series civilizations. He understands civilization as a stable community of people connected by spiritual (religious) traditions and geographical boundaries.

World history appears as a set of civilizations: Sumerian, Babylonian, Minoan, Hellenic and orthodox Christian, Hindu, Islamic ... According to Toynbee's typology, in the history of mankind there were more than two dozen local civilizations.

A. Toynbee hypothetically built his views on two grounds:

  • - firstly, there is no single process of development of human history, only specific local civilizations evolve;
  • - secondly, there is no rigid relationship between civilizations. Only the components of civilization itself are firmly connected.

Recognition of uniqueness life path of each civilization makes A. Toynbee move on to an analysis of the actual historical factors of social development. He refers to them, first of all, "the law of call and response." The very emergence of civilization, as well as its further progress, is determined by the ability of people to give an adequate "response" to the "challenge" of the historical situation, which includes not only human, but also all natural factors. If the required answer is not found, anomalies arise in the social organism, which, accumulating, lead to a "break" and then to decline. Developing an adequate response to changing situations is social function"creative minority" (managers), which puts forward new ideas and self-affirmation puts them into practice, dragging everyone else along with it.

As civilization advances, so does its decline. The system, undermined by internal contradictions, is collapsing. But this can be avoided, delayed by the rational policy of the ruling class.

Toynbee Arnold Joseph(1889-1975), English historian, diplomat, public figure, philosopher and sociologist. Born in London. Under the influence of the ideas of O. Spengler, he sought to rethink the socio-political development of mankind in the spirit of the theory of the circulation of local civilizations. At the beginning of the study, he substantiated 21 local civilizations, specifying, leaving 13. He considered the "creative elite" as the driving force behind their development, responding to various historical "challenges" and enticing the "inert majority". The peculiarity of these "challenges" and "answers" determines the specifics of each civilization.

An analysis of both concepts of social development - formational and civilizational - shows both their differences and similarities; both advantages and disadvantages. The bottom line is that the socio-historical process is dialectical and occurs in accordance with certain laws, patterns and trends of social development.

Analysis of the formational and civilizational concepts of the development of society suggests:

  • - application of the principle of consistency, the essence of which is not a descriptive disclosure of social phenomena, but their holistic study in the totality of elements and relationships between them;
  • - application of the principle of multidimensionality, taking into account that each component of social development can act as a subsystem of others: economic, managerial, environmental, scientific, defense ...;
  • - application of the principle of polarization, which means the study of opposite tendencies, properties, parameters of social phenomena: actual - potential, object-material - personal;
  • - the application of the principle of interconnection, which involves the analysis of each social phenomenon in the totality of its properties, in relation to other social phenomena and their properties, and these relations may have relations of coordination and subordination;
  • - application of the principle of hierarchical existence of social phenomena and the problems arising in connection with this - local, regional, global.

A person creates cultural values ​​and organizes their movement through the channels of culture, preserves and distributes them. The process of development of spiritual culture is associated, first of all, with the accumulation of meanings and values ​​and their operation. This is a holistic process of assimilation, preservation and transmission of the achievements of previous generations, their transformation in the present and transmission as a starting point for the development of the culture of the next eras. There are two ways to increase cultural wealth - this is continuity in culture and creative breakthroughs, innovation. Let's consider them in more detail.

Continuity is associated with the preservation and transmission of values ​​from one generation to another. In this way, both intermediate products of spiritual production and its final results can be transmitted. Probably, each of you can give many examples when the discovery, achievement of one scientist was picked up and developed by his colleagues, contemporaries and descendants - in this case, we are talking about the preservation and transfer of intermediate results of activity. Elements of cultural heritage are also social norms, such as customs, rituals, ceremonies; with their help, it is reproduced by the next generations of a certain ethnic group, for example, a wedding ceremony. But completed works (for example, a painting or a literary work) can also be inherited. We enjoy reading a novel or a poem, viewing paintings in an art gallery.

But the culture develops due to replenishment with new Values. Any historical epoch, regardless of the material and other conditions of human existence, gives rise to innovators-creators who make scientific discoveries, inventions, and create masterpieces of art. Far from always, their achievements are appreciated by the dignity of a contemporary-Mi, but many of these works are preserved and passed on to the next generations. We can recall, for example, Nicolaus Copernicus and other scientists who


They gave the truth of the heliocentric system, or the ingenious engineering developments of Leonardo da Vinci, many centuries ahead of his time.

SUBCULTURE AND COUNTERCULTURE

The culture of any historical epoch has an enduring value and originality, but it is heterogeneous, just as the society that creates it is heterogeneous in composition. Within a particular culture, we can distinguish, for example, urban and rural, elite and mass, adult and child layers. So any era appears before our eyes as a complex spectrum of cultural trends and values, styles, traditions and other manifestations of the human spirit. It is these "cultures in culture" created by representatives of certain social groups that are usually called subcultures.

Why is there a selection of subcultures? Some layers of culture more than others correspond to the development trends of individual social groups. They adapt and become fixed in the special features of the behavior of the representatives of these groups, their language, consciousness. In the 10th grade course, you got acquainted with the concepts of "mentality", "mentality", reflecting a specific mindset, way of thinking, worldview inherent in representatives of certain social groups.

Let us illustrate with a specific example the process of forming a subculture. It is known that in Western European society until the Renaissance, children were perceived as reduced copies of adults, they were even sewn similar clothes. Society has not yet understood that the world of childhood is seriously different from the world of adults. Gradually, the awareness of this phenomenon came - a special subculture of childhood began to take shape, which, however, did not deny the parallel existing culture of adults. The modern subculture of childhood is heterogeneous - for example, the subculture of teenagers stands out. Consequently, we can say that in the process of social development there is a fragmentation (in other cases, erosion) of individual subcultures.

But in the history of culture, there are also situations where local cultural values ​​come out beyond the boundaries of their social environment, claiming some universality. In this case, we can talk not about subculture, but about the appearance counterculture. Modern culturologists consider this concept in at least two meanings. First, to designate socio-cultural systems that oppose the dominant culture, tend to

The current deepening socio-economic crisis is only the tip of a systemic crisis that affects all spheres of life and society. The basis of the systemic crisis is a spiritual and moral crisis, a crisis of the human personality, and for Russia and Ukraine this crisis is also the result of mistakes in choosing a civilizational path of development. Our education is also following this false path, incl. economic education.

"Are you asking about the cause of the present crisis, or the judgment of God? The reason is always the same. The cause of all droughts, floods, epidemics, and other calamities is the same as the current crisis—apostasy. The sin of apostasy also caused this crisis, and the Lord allowed it to awaken and sober people so that they would come to their senses and return to Him.”
St. Nicholas of Serbia

Today education, losing its spiritual, moral and socio-cultural basis, participates in the production of a nusogenic crisis (a crisis of the meaning of human existence in rigidly defined paradigms of destructive reality), turns into a tool for the destruction of Orthodox civilization. This is clearly seen in the example of economic education. In addition to the fact that education in general disaccustoms to think systematically, critically and creatively, gives a lot of unnecessary information and imposes an algorithmic type of thinking, economic education actively introduces values ​​alien to Orthodox civilization, offers as the only correct model of the so-called market economy(it can be called capitalism or chrematism in another way), whose main goal, if it is not covered with beautiful definitions - enrichment and gaining power for the elite. Of course, to achieve this goal, the degradation of education is simply necessary.. After all, if you build a building of education on a spiritual, moral and socio-cultural basis, focusing on the comprehensive (spirit, soul, body) development of the personality, the development of all the forces of the soul (mind, will, feelings), contributing to the disclosure of the image of God in man, then it will become impossible to produce the most valuable resource of the market economy - a thoughtless person and devoid of moral guidelines.

The economy is an earthly, finite phenomenon, but, paradoxical as it may seem at first glance, it affects the fate of a person in eternity. The same can be said about the content of economic theory and economic education in general. Indeed, from understanding the essence and goals of the economy, the laws that determine its development, the types of socio-economic systems and management models, understanding the meaning and the correct attitude to work, wealth, cooperation, competition, i.e. everything that is transmitted through economic education (and is reinforced by experience and an example of activity in the existing economic environment) also depends on the type of economic behavior, management, in general, actions in the field of economics, which the current student will choose, and tomorrow - the future specialist, manager, entrepreneur.

In our society for a long time there was no state ideology, but its place was “successfully” taken by economic “science”, in fact, turned into monetary ideology. Economics, or rather chrematistics, and as an ideology, and as a relationship between people, has become anti gospel. After all, she, through her mouth, incl. professors and scientists, as well as through the behavior of the authorities and the business elite, the majority of entrepreneurs preach that "everyone and everyone is driven by profit" And "money is the source of all good". Our scientists, teachers and students, entrepreneurs, managers, unfortunately, for the most part do not know about the ideals of the historically Orthodox economic model inherent in us- about the attitude to work as a virtue; attitude to property, wealth and power as a test and responsibility; about the moral law that regulates socio-economic development; about non-economic (social, humane, environmental, moral, soteriological) goals of the economy. They do not know that these ideals have been embodied in the real practice of economic management for centuries and have shown examples of highly efficient economic management.

Special attention should be paid to laws that determine the development of the economy, and more broadly - the entire social system . Usually students are taught such "economic laws": the law of the rise of needs; the law of demand; the law of supply; the law of dependence between supply and demand; the law of diminishing returns; the law of scale effect of production; the law of economy of time; the law of competition, etc. In fact, all of the above are not laws, but they represent only certain dependencies and patterns that do not always and not always manifest themselves in all socio-economic systems.

There are two laws that determine the development of a social system. The first law reflects the determining influence of spiritual and moral factors on all social development (more broadly, both on the development of society and nature), including the course of the historical process, as well as the development of the economy. Its we let's callthe law of spiritual and moral determination of social, including economic development. This law is fully recognized in Orthodox theology, it was first substantiated by the theologian of the twentieth century - Saint Nicholas of Serbia . In relation to the economy, it can be formulated as follows: the development of the socio-economic system is in a decisive dependence on spiritual and moral factors (spiritual and moral capital of the people).

Another law reflects the influence of the type of religion (belief) and, accordingly, the type of culture on the features, condition and development of the social system, including its economic component. We will call this law the law of sociocultural (civilizational) identity. It was first formulated as the law of non-transferability in the 19th century by a Russian scientist and public figure N.Ya. Danilevsky. In relation to economics, it can be formulated as follows:the success of the development of the economy of a particular civilization, the country belonging to it, depends on the conformity of the socio-economic model of development with the culture of this civilization. Now the impact of this law on the development of society (local civilizations), including economic development, is recognized by many scientists.

Consequence of the first law is the need to outpace the spiritual and moral development of society in comparison with its material development, as well as the creation of conditions within the system that would contribute to this. This implies the subordination of the development of the economy to spiritual and moral principles, the need to develop an appropriate strategy and policy of the state.

Consequence of the second law is the need for the management of all components of the social system to comply with the principles and norms of the culture in which it was formed. In the field of economics, this will mean the need to develop a strategy and policy that corresponds to the cultural foundations of a particular civilization, which, of course, does not exclude the use of technical and technological achievements and the experience of other civilizations.

Since the law of spiritual and moral determination of social development is a less explored area, let us dwell on it in more detail.

What is the essence of the spiritual and moral law? Spiritual and moral law applies to every person. This law consists in the command to live according to conscience, according to the commandments, of which the two highest commandments consist in love for God and neighbor. The fulfillment or violation of these rules affects the fate of a person and humanity as a whole. This refers to both the earthly consequences of a righteous or unrighteous life, and the fate of man in eternity.

As far as economic problems are concerned, here the relationship between the spiritual and moral state of society and the level of economic development is difficult to trace. This is due to such circumstances.

The proof will be fully accepted only when the researchers are in the same "coordinate system", i.e. accept one ontology, the paradigm of the development of society, including economics (linear - denying or non-linear, recognizing the uniqueness of different socio-cultural systems, civilizations, paradigm).

It must be understood that in the spiritual and moral socio-cultural system, including in the Orthodox civilization historically inherent in us, in contrast to the sensual, immoral system, the existence of two dimensions of the development of society and the economy is recognized: horizontal and vertical. The vertical dimension is associated with the recognition of the truth of being spiritual world and the effectiveness of its laws, which cannot be understood from the position of the horizontal - earthly dimension.

Thus, the famous scientist and thinker of our time A.S. Panarin, discussing the crisis of the theory of progress, writes about two types of ontology. He notes: “On the one hand, we have an ontology of the economic, technical and political world, where the laws of gradualness, the temporal hierarchy of the early and late, less and more developed, operate, on the other hand, the ontology of the moral and spiritual world that does not know such hierarchies and the corresponding correlation between technical - economic development and spiritual perfection. In the spiritual sphere, the last by the standards of progress are often the first, the humble are ahead of the dynamic and self-confident” .

If we proceed from the ontology of the spiritual and moral (ideational) socio-cultural system, from the theological worldview, then the comprehension of the laws of the socio-economic development of society should involve reasonable synthesis of such components as: theological knowledge, "knowledge", the experience of faith; metaphysical thinking and positive knowledge. Moreover, the first "knowledge" is the basis.

Mind of man cannot always comprehend the action of the spiritual and moral law. The perception and understanding of certain truths by a person depends both on the cultural system in which he was brought up and educated, and on his personal spiritual and moral state, the action of the power of the "ego", the influence of the spiritual world.

It is difficult to recognize as the result of empirical observations the operation of this law in a system where moral relativism prevails, and it is in it that most of humanity lives, including Russian and Ukrainian society.

Complicate the search for a relationship between the spiritual and moral level and the level of economic development and such factors as: the need to conduct research over long periods of time; difficulty, sometimes impossibility of collecting reliable information, incomparability of data; relativity of evaluation criteria and errors in their choice; the inability to evaluate many phenomena of the spiritual and moral sphere.

It is also of great importance time lag effect. Violation of moral laws in public life and in economic activity may not immediately have an impact on a business entity and does not immediately affect the economy as a whole. The same can be said about the reverse action: if we assume that suddenly all economic entities will immediately observe moral standards in their activities after a long period of violations positive effect It will not manifest itself immediately: some period of time is needed to restore the socio-economic sphere and eliminate the consequences of previous violations.

There is also a mass limitations for human consciousness- the impossibility of long-term observation of one or another object, system that has violated the moral law. The field of vision is also very limited, for example, a person’s inner sorrows, his illnesses, the fate of his relatives can be hidden from us, and, finally, we do not know the internal positive changes in a person, his repentance.

All these difficulties of research, apparently, require the acceptance of the action of the spiritual and moral law on faith. Although there is some evidence.

Very interesting, true and quite convincing evidence of the action of the spiritual and moral law in society and the economy including leads a well-known Serbian theologian, public figure and scientist (Doctor of Philosophy and Theology) - Saint Nicholas of Serbia (1881-1956).

He affirms and proves by examining Sacred History Old Testament that the spiritual and moral law determines the action of the so-called natural laws, the course of history, the fate of peoples, the action of social laws. As evidence, he uses the method of historical research, the results of various scientific theories, confirming the truth of the spiritual and moral law. He shows that science still cannot explain many events in history, since they are outside the operation of established natural laws. They can be explained only from the standpoint of the theological approach, the recognition of the truth of the events of the Old Testament and their biblical interpretation. This, in particular, is unknown to science, but can be explained by theology. the secret of human tongues- learning different languages different peoples. How to scientifically explain the fact that “peoples differ more in language than in appearance and skin color, feelings and perception. How could such striking differences have arisen if all people are descended from the same ancestor, as almost all scientists today assert, ”writes St. Nicholas Serbian. This and cause global flood , recognized, but inexplicable by scientists, but quite explicable by the violation of the moral law by the first mankind. Science cannot explain the disappearance of all the tribes of Canaan. This fact can only be explained by the operation of the moral law. Noah for the immoral act of his son Ham cursed his offspring - the grandson of his Canaan, and under the weight of this curse all their descendants fell and disappeared.

The disappearance of cities and entire civilizations also associated with the violation of the moral law. So, Tire - a rich and luxurious city - did not die for economic reasons. Many iniquities, unrighteous trade, unrighteous wealth and luxury, forgetfulness of God are the reasons for the disappearance of the city, as the prophet Ezekiel notes. Terrible debauchery is the cause of the death of Sodom and Gomorrah. The sulfuric and fiery rain that poured down on Sodom wiped the city off the face of the earth, and this phenomenon itself cannot be explained by any laws of nature. Ancient Egypt and the Babylonian kingdom, which were considered very advanced civilizations (as evidenced by modern excavations), disappeared. Can only explain their disappearance moral law(idolatry, effeminacy of people, fabulous wealth ruined the people).

Also St. Nicholas of Serbia shows on the basis of research sacred books, beliefs of different peoples (ancient Greeks, Muslims, peoples of the East), that they all recognized the primacy of the action of the spiritual and moral law on the elements of nature, the fate of peoples and every person, human health and the birth of children.

As for the socio-economic sphere, St. Nicholas of Serbia explains the operation of the spiritual and moral law in the following way.

Considering the teachings of K. Marx, he notes that conflict between labor and capital posed fundamentally wrong - "as a question of the relationship of impersonal capital and impersonal labor, opposed to each other as two hostile wordless forces." The antagonism between capital, on the one hand, and labor power, on the other, arose as a result of the neglect of the power of morality in the relationship of man to man. “In essence, the relationship of capital and labor is a question of the relationship of man to man, and any question of the relationship of man to man has a moral nature and, as such, must be subject to the moral law and be regulated only by it” .

Answering the question: “on what does the economic situation of any country depend?”- St. Nicholas of Serbia notes three factors: "from rain, from health and from the consent and unanimity of people". In essence, these are: natural and climatic conditions, demographic characteristics of the population and moral and psychological qualities of people, on which the consistency of their actions depends. Then he continues: “If the drought destroys the harvest, epidemics take the lives of people, and pestilence - livestock, and if, moreover, there is no peace and harmony between people, then why the mountains of theories on management topics? Why, then, all economic laws and regulations governing economic life? But God grants rain and health in accordance with the faith, reverence, obedience and mercy of the people. .

The fact that a person is almost unable to positively influence natural and climatic conditions, and, unfortunately, on the contrary, often becomes the cause of natural disasters, today a well-known fact. Most modern scientists recognize that the current climate change, heavy rains, floods and droughts are the result of human activity. It is these reasons that today cause the strongest fears about the world food crisis, affect the economic stability of many prosperous countries.

The next factor is peace and harmony among people. The fact that the quality of laws, political and economic stability in the state depends on peace, harmony between people, for example, between politicians, we see in the example of Russia and Ukraine.

Causes decline in human health, high mortality and low birth rates in the post-Soviet space during the period of "market reform" was comprehensively studied by a modern Russian scientist, academician of the Russian Academy of Sciences I.A. Gundarov. Based on quantitative methods for assessing the causes of the demographic crisis, as well as studying the spiritual and moral teachings of the main world religions about the rules of human life, he came to the conclusion that the demographic crisis is caused primarily by the action of spiritual and moral factors. After conducting a comprehensive study using mathematical modeling, he found that increase in mortality of the population of Russia during the period of reforms of the 90s of the twentieth century. only 16% is associated with the influence of socio-economic factors, the remaining 84% is the influence of spiritual and moralfactors(increase in aggressiveness, hopelessness, i.e. spiritual illnesses of a person). The same can be said about fertility. Its decrease is a consequence, first of all, of a disorderly, immoral way of life for one's own pleasure, unwillingness to have extra care for others, a focus on the possibility and moral impunity of abortions, a decline in the health of future parents, distrust of the moral principle that the Creator, who gave life to a child, will provide an opportunity and provide it with the necessary.

Studies by other scientists also show that in countries that have preserved traditional religious morality and value attitudes, the birth rate is much higher than in countries of Western civilization with a high level of material well-being, but with changed value orientations, where personal profit, pleasure, and career come first. , and only then a child who requires self-sacrifice from parents.

IN AND. Yakunin, V.E. Bagdasaryan, S.S. Sulakshin considered as one of the most important factors of economic development ideological and spiritual resource. They have in mind both the spiritual motivation of labor and economic activity, and the ideological motivation based on faith in the strength of the party, people, state. Of course, such an association can help assess the impact of non-economic factors on the economy, but it puts an equal sign between spirituality and ideology, which, in fact, is not true, because ideology can be both humane and inhumane in nature, based on both religious and atheistic outlook. Nevertheless, taking into account the ideology that creates, rather than destroys society, and examines the development of the Russian economy in the 20th century in connection with the spiritual and ideological factor, they come to important conclusions.

Using the pair correlation method, they calculated the level of a causal relationship between the growth of gross industrial production and the material level (accumulated goods that determine the quality of human life), ideological and spiritual development, and the value of labor in the public mind. For the sake of purity of calculations, the time interval of the second half of the 20th century was taken. (1946–2000), excluding the force majeure events of large-scale wars (1904–1905, 1914–1920, 1941–1945) that occurred in the first half, revolutions, when a third external factor influenced economic development indicators. The results obtained from the standpoint of neoliberal theory look simply discouraging and. The correlation coefficient of the ideological and spiritual development of society and the growth of gross industrial production amounted to +0.59. Even more significant was the dependence on the factor of the value of labor in the public mind (the correlation coefficient is +0.69). The obtained data prove the importance for the economy of motivation of spiritual and ideological content. And here the total material factor and the growth of gross industrial production in Russia, judging by the results of the analysis, are in a state of anticorrelation (the value is - 0.7). Thus, there is a well-known connection at the level of ordinary folk ideas, according to which the higher a person's material wealth, the worse he works. Financially motivated Russian society has a negative potential in relation to economic development. Perhaps this is a unique feature of the Russian national mentality? But the trend noted by scientists of a decrease in GDP growth rates in the West as the consciousness of a Western person is secularized allows us to assume the universal nature of this phenomenon. A definitive answer would require similar studies in Western countries.

Relationship between dominant cultural mentality(sensual, idealistic, ideational) and economic conditions a well-known sociologist tried to trace in the system P. Sorokin. In his opinion, such dependence certainly exists, but is not direct. For the presence and detection of a direct relationship between the dominant type of cultural mentality and the level of economic development, as well as the coincidence of changes in culture and the economic system, there are certain obstacles: contradictions within the social system; the influence of various external and random factors; immanent consequences of the high development of culture itself. Let us dwell on the latter: with a high, even excessive development of sensual or ideational culture, causes arise in the system itself that lead both to the decline of culture and to corresponding changes in economic conditions.

Sensual culture with its material ideals, it is characterized by the desire of society for acquisition, wealth, pleasure, the dominance of economic egoism and, at first, a high rate of economic development. Over time, these aspirations lead to the fact that moral norms are forgotten, people lose their sense of proportion and a sense of security, which gives rise to a high degree of social differentiation, then conflicts and wars, which sharply reduce the level of economic well-being. So argues P. Sorokin. He is echoed by S.N. Bulgakov.

In "Main Problems of the Theory of Progress" S.N. Bulgakov notes that the eudaimonic ideal of progress, which dominates Western society and economic theory, when happiness is equal to the pleasures derived from the growth of needs and the possibility of satisfying them, is selfish. It leads to the growth of sensual pleasures, consumerism, to the destruction of the world. And in his work “On the Economic Ideal”, he emphasizes the relationship between the spiritual and moral state of society and the development of the economy and notes that when society focuses on material values, this leads to spiritual decline, followed by economic decline.

But what can be said on the development of the economy of an ideational socio-cultural system? In it, the main dominant of the development of society are spiritual and moral values. But this does not hinder the development of the economy. Only it develops according to other laws, principles, mechanisms, at other rates and proportions, different from the economy of a sensual society. P. Sorokin notes this feature in this way: “Despite the negative attitude towards wealth and material well-being ideationalism generates forces that often contribute to the improvement of the economic situation not only of the bearers of the ideational culture, but also of a much wider community.

The most striking example of the transformation of the spiritual energy of ascetic labor into high material achievements are monasteries of medieval Europe and Rus'. The performance results were also unique. artels and labor brotherhoods, in particular the brotherhood N.N. Neplyueva- special forms of labor organization, inherent only in the Orthodox economic model, based on the priority of the spiritual motivation of labor, catholicity of service.

However, even in this system, with the improvement of material well-being and the growth of sensual norms, a crisis gradually arises, as it happened in different periods of the existence of the Byzantine and Russian empires. Ascetic, spiritualized, creative work, combined with a reasonable state policy, gives rise to great achievements, leading both to an increase in well-being and to new ideas, discoveries, and progress. But here a great the temptation of passion for material things, the temptation of pride. And if this temptation is not overcome, a person gradually directs all the forces of his soul from the spiritual to the material. Within the framework of the ideational culture, the sensual culture grows and the time of crisis comes.

IN Lately talk about inefficiency Orthodox culture and business model and efficiency of Western- Protestant, comparing the modern economic development of the countries of Orthodox civilization (Russia and Ukraine) and the leading Western countries. But such a statement is at least incorrect.

First, it is impossible to compare two different, existing according to different laws, socio-economic systems - spiritual and moral and sensual, on the basis of limited economic criteria.

But this prosperity is false and temporary. Today the myth of the well-being of Western countries very easy to destroy. Usually, to prove world leadership, the United States cites the share of the country's GDP in world GDP. However, US GDP statistics are significantly distorted, but even according to distorted statistics, the US share in the world economy is falling, so in 2013 it was just over 21%, and in 1944, when the dollar became the world currency, it was about 50% . In addition, the structure of US GDP is questionable, in which only 20.4% is occupied by the real sector, and the remaining 79.6% is the service sector (most of them are financial sector services, which, according to V. Yu. Katasonov, “ financial foam).

Today the USA is a bankrupt country. Thus, the total value of the total US debt (government debt, debts of state governments, local authorities, individuals, non-financial companies, financial sectors of the economy), according to the "American debt counter" on October 6, 2013, amounted to 60.00 trillion dollars. , or 377% of GDP. And the value of the "consolidated" debt (total debt and social obligations of the state) of the United States is 186 trillion dollars, which exceeds the annual (2013) US GDP by 11.6 times. In principle, there is no possibility of repaying this debt: the assessment of the assets of the US economy, which is available in the "debt counter" as of the beginning of October 2013, shows that all US assets were equal to $ 104.9 trillion, which is 56.4% of the value contract debt. Things are no better in Europe. At the beginning of 2013, the external debt of the leading EU countries - Germany and France amounted to 159%, 236% of GDP, respectively, and $ 70,583, $ 81,061 per capita, on average, for all EU countries, the amount of debt is 101% of GDP and $31,313 per capita. Thus, today the Western economic system demonstrates the deepest economic crisis, not to mention the moral crisis.

Third, unfortunately, modern Western civilization and countries that historically belong to the Orthodox exist under the dominance of a monetary civilization and an immoral socio-economic system. The difference lies only in the fact that the "elite" of the leading Western countries has built a system of exploitation of the peoples of foreign countries, and our "elite" of their own people.

Yes, now, neither Russia nor Ukraine, as key countries of the Orthodox civilization, can demonstrate achievements in the development of the economy and society. But, Neither the cultural nor even the economic model of our states correspond to the Orthodox system. These models are immoral, in some cases even anti-Christian and. It is worth citing just a few figures that speak for themselves: today Russia and Ukraine are, respectively, 1st in the world and 1st in Europe in terms of abortion rates; 10th and 2nd places in the world in terms of mortality; 6th and 8th places in the world in terms of suicide rates; Ukraine ranks 1st in the world in terms of child alcoholism, and Russia - in terms of child smoking and heroin use; countries are leaders in terms of corruption. And the level of economic crimes of officials, accessible to the public, is shocking. All these indicators testify to the deep level of spiritual and moral decay of our society. What kind of economic development can we talk about when immoral behavior dominates in society and the economy.

So, the general and main cause of all crises is the violation of the spiritual and moral law. Word crisis in Greek means judgment, decision, turning point, outcome. The current crisis must be understood both as a judgment on humanity, which deviates from the norms of morality in all spheres of life, and as a turning point, a choice "otherwise possible". Both the time and the possibility of stopping the crisis depend on how correctly the people, the creators of the crisis, understand its true causes, and how much they want to change their consciousness and behavior, what steps they will take to ensure that they live according to the norms of morality, including observe these norms in economic activity.

Since the main law that determines the development of society and the state of the economy is the moral law, the study of the content of this law and its operation should become one of the main tasks of education in higher education in the preparation of specialists in all areas.

We need to remember that our traditional model of culture and management, built on the principles and values ​​of Orthodox ethics, gave high spiritual, social, and the necessary economic efficiency. But as A. S. Panarin rightly writes: “ Orthodox identity is not a physical fact, not a heredity fixed in the genes or in something similarly present. On the one hand, it is a phenomenon of memory, which we are free to actualize, and are free to erase in our minds, sending it into the darkness of the subconscious. On the other hand, it refers to the sphere of choice, to the sphere of decisions - just as today we fill in the “nationality” column not on the basis of the evidence of natural origin, but on the basis of the right of the chosen identity.» . And we need to choose this identity in culture, education, politics, economy, life. We have no other way to overcome the crisis.

Kompaniets Victoria Vitalievna, Doctor of Economic Sciences, Professor of the Ukrainian State Academy of Railway Transport, Kharkov

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Some general laws of system development can be applied to society as well. When we talk about systems, we mean a whole that is made up of parts and is a unity. This unity, which is very important, is not limited to its constituent elements.

Society is also a system, it is an organized collection of people. We are all part of it, so many of us are wondering how it develops. The laws of its development can be discovered by examining the sources of progress. In society, three spheres of reality interact with each other, "worlds" that are not reducible to each other. This is, firstly, the world of things and nature, which exists independently of the consciousness and will of man, that is, it is objective and subject to various physical laws. Secondly, this is a world in which objects and things have a social existence, since they are products of human activity, his labor. The third world represents human subjectivity, spiritual ideas and essences relatively independent of the objective world. They have the greatest degree of freedom.

Nature as a source of social development

The world of nature contains the first source of social development. The laws of social development in the past were often formulated based on it. It is the basis for the existence of society, which, interacting with it, improves. Do not forget that it was the laws of the development of nature that led to the emergence of man. The largest civilizations, which is characteristic, originated in the beds of large rivers, and the most successful development of the capitalist formation in the world was carried out in states with a temperate climate.

It should be noted that the current stage of interaction between society and nature is marked by the concept. Its main reason was the setting of people to conquer nature, as well as ignoring the boundaries of its resistance to anthropogenic influences. People turn a blind eye to the basic laws of development, forget about everything in pursuit of momentary gain and do not take into account the consequences. It is necessary to change the behavior and consciousness of billions of inhabitants of the Earth so that nature can continue to provide us with the necessary resources.

The role of technology in the development of society

The next source is technological determinants, that is, the role of technology, as well as the process of division of labor in the social structure. They also provide social development. Laws today are often formulated on the basis of the role of technology. This is not surprising - it is now being actively improved. However, according to T. Adorno, the question of the priority of technology and economics is the question of what appeared first: the egg or the chicken. The same can be attributed to the type and nature of human labor, which largely determines the system of social relations. All this became especially obvious today, when the contours were outlined. The main contradiction in this case arises between the humane goals of its existence pursued by man and the world of information technology that carries a potential threat. Many problems are caused by its active development.

Therefore, the laws of the development of society are beginning to be revised, the emphasis is on it. We will talk about it now.

Spiritual sphere as a source of social progress

Leaving aside the "primary" (initial) stage, as well as the "secondary forms" of the community that grew on its form, Marx believed that, in relation to the era of class society and civilization, the ancient, feudal, Asian and bourgeois (modern) modes of production can be called progressive eras of social economic formation. In the social science of the USSR, a simplified formula of the process of historical development was used, implying the transition of primitive society first to slave-owning, then to feudal, then to capitalist and, finally, to socialist.

The concept of "local civilizations"

The greatest recognition in philosophical thought In the 19th and 20th centuries, the concept of "local civilizations" was used, which was created by the efforts of A. D. Toynbee, O. Spengler and N. A. Danilevsky. According to it, all peoples are divided into civilized and primitive, and the first - also into cultural and historical types. The phenomenon formulated as "Challenge-and-Response" is of particular interest here. It consists in the fact that calm development is suddenly replaced by a critical situation, which, in turn, prompts the growth of one or another culture. The authors of this concept made an attempt to overcome Eurocentrism in the understanding of civilization.

Systems approach

In the last quarter of the 20th century, an approach was developed according to which the world is a system in which the laws of the development of man and society operate. This is due to the fact that in given time the process gained its strength In the global conglomerate, one can distinguish the "periphery" and the "core", which form the whole "world-system", which exists according to the laws of superformation. Information and everything related to it has become the main commodity of today's type of production. And this, in turn, changes the idea that the historical process is of a linear type.

Laws of economic development

These are constantly recurring, essential, stable links between economic phenomena and processes. For example, the law of demand expresses an inverse relationship that exists between a change in the price of a certain product and the demand that arises for it. Like other laws of the life of society, economic laws operate regardless of the desire and will of people. We can distinguish among them universal (general) and specific.

General - those that operate throughout the history of mankind. They functioned even in a primeval cave and continue to be relevant in a modern company, and will also operate in the future. Among them are the following laws of economic development:

Increasing needs;

Progressive development of the economy;

Increasing opportunity costs;

Growing division of labor.

The development of society inevitably leads to a gradual increase in needs. This means that over time, people have a growing idea of ​​a set of goods that they regard as "normal". On the other hand, the standard of each type of good that is consumed increases. Primitive people, for example, wanted to have, above all, a lot of food. Today, as a rule, a person no longer cares about not dying from its lack. He strives to ensure that his food is varied and tasty.

On the other hand, as purely material needs are satisfied, the role of social and spiritual ones increases. For example, in modern developed countries, when choosing a job, young people are more and more concerned not so much with earning more (which allows them to dress and eat exquisitely), but with the fact that work has a creative nature, gives the opportunity for self-realization.

People, seeking to meet new needs, improve production. They increase the range, quality and quantity of goods produced in the economy, as well as increase the efficiency of the use of various natural resources. These processes can be called economic progress. If the existence of progress in art or morality is disputed, it is indisputable in economic life. It can be achieved through the division of labor. If people specialize in the production of some specific goods, then overall productivity will increase markedly. However, in order for each person to have a complete set of benefits that he needs, it is necessary to organize a constant exchange between members of society.

Redistribution and decentralized exchange

K. Polanyi, an American economist, identified 2 methods of coordinating actions between participants in production. The first is redistribution, that is, exchange, centralized redistribution. The second is the market, that is, a decentralized exchange. In pre-capitalist societies, redistributive product exchange prevailed, that is, natural, carried out without the use of money.

At the same time, the state forcibly seized part of the products produced by its subjects from them for further redistribution. This method was characteristic not only for the societies of the Middle Ages and antiquity, but also for the economies of the socialist countries.

Even under the primitive system, market barter was born. In pre-capitalist societies, however, it was mostly a secondary element. Only in a capitalist society does the market become the main method of coordination. At the same time, the state actively encourages its development by creating various laws, for example, the Law on the Development of Entrepreneurship. Monetary relations are actively used. In this case, the exchange of goods is carried out horizontally, between producers who are equal in rights. Each of them has complete freedom of choice in the search for partners for transactions. The Small Business Development Act provides support to small firms that find it difficult to function in the face of growing competition.



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