It is almost impossible to give an unambiguous definition of the word “culture”. This term can apply to any aspect of life. In the ordinary understanding, culture can exist exclusively in a civilized society, however, in reality the situation is somewhat more complicated. It is worth remembering that every country has its own traditions and rules of conduct. Even a primitive society has its own culture. This term can be used to define the differences between urban and rural life.

Culture and personality are inextricably linked with each other. These are two parts of one whole. It is people who create culture, which in turn influences them. It is a process of continuous improvement and renewal. Personality is culture. Man constantly improves it in accordance with the requirements of society and the era. In turn, culture shapes a person’s character and makes him more socialized. It presupposes certain rules, without which no community can exist.

Culture and personality are a rather complex area of science that can be represented in the form of a structure. A person can play several roles in relation to culture. Let's look at them all.

Personality is a product of culture. That is, only a person who has mastered all the traditions, rules, and values of his society can be adequate to society and his time.

The individual also acts as a consumer of culture. That is, a person in a ready-made form, most often in the form of stereotypes, assimilates language, traditions, norms, knowledge, and so on.

The personality is the producer of culture. It is man who creates, rethinks, complements, improves and interprets

Personality is a kind of transmitter of culture. A person passes on his values, priorities, traditions and rules to his children and his immediate environment.

Personal culture is a necessary element for the successful socialization of an individual. The child begins to acquire knowledge and rules, with which his parents help him. Thus, a person becomes adequate to the culture accepted in his society. An individual assimilates a certain set and is formed as a personality. Only after this will he be able to function successfully in society.

As mentioned, culture and personality are two things that are necessary for socialization. Let's consider which areas of life are influenced by cultural development.

First of all, the Personality masters skills precisely through the assimilation of certain rules and norms. At the same time, a person’s culture influences the ability to evaluate one’s activities and set goals.

Secondly, the sphere of communication. A person cannot interact with members of a particular society without knowing their traditions, rules and norms.

Culture and personality, as well as their interaction, are also important for the sphere of self-awareness. In this case, the formation of one’s own “I” and understanding of one’s social role occurs.

To summarize, we can say that each person has his own special culture, formed under the influence of his environment. An individual begins to master rules and traditions from infancy. Culture is not simply a sign of a civilized society, but a term for the enduring differences between certain groups. It can refer to the traditions of urban or rural life, to the norms and rules that exist in each individual country. In addition, there is industrial, physical, intellectual culture, as well as many other types.

Personality culture according to A.S.Zubra.

Personality culture is a defining concept in the development criteria and indicators the formation of a person of culture - a highly cultured person of his time.

Detailed analysis personality culture spent A.S. Bison. The scientist believes that the formation personality culture historically becomes a relevant goal social development. From this point of view, in his opinion, the personality must be considered not as an object, but as a subject of formation. This approach to thinking personality culture, the author claims, makes it possible to see the active essence of the personality, its individual activity. " Personality organizes its life activities, regulates its course, chooses and carries out the chosen direction - the formation of its culture. Subsystems, components and qualities personality culture perform the functions of organization, regulation, provision integrity formation of culture, the individual becomes the subject of this process as he improves.

Formation personality culture, in this case, appears not only as a movement of the individual forward, but also as a movement upward, to higher, more perfect values of culture, to human physical, mental, spiritual, social perfection. He emphasizes that this raises the need for analysis personality culture like systems, like theoretical model, considering her integrity. Personality culture there is a holistic interaction of it components.

Let's see how A.S.Zubr but reveals personality culture and its main values. The main values of an individual, in his opinion, are spiritual value and individual-personal values. Values are understood as “specifically social definitions of objects in the surrounding world, revealing its positive or negative value for the individual and society. In relation to the subject (person) values serve as objects of his interests, and for his consciousness they serve as everyday reference points in objective and social reality, designations of his various practical relationships to surrounding objects and phenomena.

Individual personal values include knowledge, ideas, ideas, processes, objects that are especially close to an individual person. In total, individual personal values form subsystems, components, qualities, everyday truths, stable moral standards. According to their richness, quality and diversity, according to the author, it is determined cultural level of a person.

In the general system personality culture of A.S.Zubr distinguishes its subsystems: culture of activity, culture of consciousness, culture of the body, psychological culture, spiritual culture, social culture, visual culture. Characterizing each of the subsystems, the author identifies components general personality culture, which are reflected in the scheme he developed

Scheme 1.

When building a general system personality culture The author takes as a basis the subsystem of activity, which he understands as a fundamental characteristic of a person’s existence, believes that personality culture it is necessary to comprehend, first of all, through activity characteristics. Personality culture is what ensures the implementation of the activity itself, its immanent (internally inherent in any phenomenon) mechanism, the method of its implementation. At the same time culture- is not so much a product of previous human activity, it is woven into this activity itself.

Particularly important, in our opinion, is the author’s judgment about the humanistic essence of culture, which lies in the fact that activity should be aimed at the benefit of man. Personality culture, presented as humanistic value, is the world of objectively developed human abilities, objectified activity, passed through consciousness. That's why culture of consciousness, as a subsystem, is the most important link in personality structure.

By consciousness, the author understands the ability to ideally reflect reality, transform the objective content of an object into the subjective content of the spiritual life of an individual, as well as specific socio-psychological mechanisms and forms of such reflection on different levels. Personality culture. Culture of consciousness is to correctly navigate the world, to cognize, transform and affirm oneself in it. The stimulus for a person’s awareness of reality is the conditioned needs and interests of the individual. Consciousness is the true center of spiritual life, the regulatory principle that governs human activity. It has a tendency towards self-improvement and manifests itself primarily as culture of personality self-awareness, thanks to which an understanding of the surrounding reality is realized. Culture of identity– this is meaningful knowledge, a conscious reflection of reality, connection with a purposeful change in oneself and the world, the ability to foresee the course of events and participate in creation cultural values.

Personality culture is formed in the process of interaction between activity and consciousness. Effective conscious activity largely depends on good health and physical development, personality culture, That's why A.S.Zubra allocates the subsystem " Body culture».

Manifestations body culture– cleanliness, neatness, health, posture, smartness together form a harmonious external image. However, according to the author, these are also signs of internal organization, composure, and discipline. A person must be ready for independence, self-government and self-regulation of his health, psyche, self-organization and the development of skills and abilities to learn and improve himself.

The author singles out as the highest body culture indicator physical perfection is good health and well-being, absence of deviations from the norm in the functioning of individual organs and systems, correct posture, well-developed muscles, the presence of such physical qualities like strength, endurance, agility.

A necessary condition for success in various types activity is psychological culture. Only a person capable of adequately assessing his thoughts, feelings, and actions can be a full-fledged partner in culture. The basis psychological culture constitute sensitivity as increased sensitivity personality to perceive and understand the spiritual world of other people; empathy, manifested in the ability to have emotional empathy with other people; reflection as a process of self-knowledge by the subject of his own psyche, his internal mental spiritual state, the ability to imagine himself in place in the place of another person. People differ not only in what they think and what they think about, but also in how they show their emotions. The more diverse a person’s emotional experience, the subtler and deeper his experiences, the more rich and flexible his emotional culture. General indicator psychological culture of the individual The scientist considers the ability to understand people and communicate skillfully with them.

Psychological culture is an integral part spiritual culture. By A.S.Zubre,spiritual culture includes components of psychological culture at a higher level and has its own specific components reflected in the diagram.

The most important sign personality culture, uniting all subsystems into a single system is integrity. This indicator reflects a special quality, essential level personality culture, allows you to combine activity and self-awareness, all subsystems where the intellectual component is leading and determines the internal structure and content personality culture.

Intellectual culture manifests itself in the ability to think, cognitive abilities, the ability to solve mental problems of a high level of cognitive difficulty, find a way out in new situations, and the creative nature of mental activity. High intellectual culture, according to the author, includes having a large vocabulary, reading with a high level of understanding, correctly formulating and solving problems, the ability to think before taking action, showing interest in the world around us, the needs of other people and oneself. Intelligence, according to the author, is a composite, leading, defining component spiritual culture of the individual. “It is not the intellect that thinks, but the person as an integral personality,” he concludes.

The author highlights in quality levels development intellectual personality culture three levels: reason, intelligence, wisdom. Reason (common sense) is the lowest level of logical understanding of reality. Reason is the highest level of logical understanding, operating with broad generalizations and focusing on the most complete and deep knowledge of the truth, achieving maximum approximation of the subjective to the objective, as well as the unity of theoretical and practical thinking. Wisdom - personal characteristic perfect knowledge, which presupposes the ability to apply this knowledge in life, perceive reality as it is, understand it and, in accordance with this, build one’s behavior and activities. This is also a reasonable way of life.

Culture of feelings includes aesthetic, moral, intellectual feelings. Aesthetic feelings- these are manifestations of a person’s value relationship to the world, express the ideal and understanding of the beautiful and sublime, base and ugly, comic and tragic. These are feelings of admiration; feeling heroic; inspiration; feeling of pleasure, disgust, etc. Aesthetic feelings activate behavior and activity personalities, help to understand the high purpose of mental work, encourage you to be careful, monitor your appearance, be smart, collected, punctual and determined aesthetic culture of the individual.

Moral feelings are one of the main ways to regulate consciousness, behavior, activity in all spheres of life, and human actions in society. They define moral culture of the individual. Moral culture of the individual- this is the unity of moral feelings and intellect, the moral consciousness of the individual. They are a form of expression of a moral attitude towards the world, people, and work. Moral feelings are interconnected with the elements intellectual culture, are inseparable from the rational-theoretical side of consciousness. Rational elements (ideas about good, proper, fair, etc.) appear in the form of principles, ideals, categories, norms, etc. The author identifies patriotism, humanism, collectivism, and hard work as the most important moral principles. A.S.Zubra identifies forms of manifestation moral culture of the individual, which can be understood as its indicators: moral intensity, moral maturity, moral reliability. Moral Tension is a constant readiness on the basis of knowledge, feelings, will, beliefs, duty and conscience for morally conscious practical action and behavior. Moral maturity is the ability to use knowledge, distinguish between good and evil, the ability of an individual to independently regulate and direct their desires, interests, motives, behavior in accordance with universal, national cultural values, control, restrain oneself. Moral Reliability is the connection and interaction of moral intensity and maturity - the possession of moral responsibility with a positive orientation, which forms stable behavior and activity based on conscience.

Intellectual feelings are curiosity, a sense of something new, satisfaction from what has been learned, the joy of discovery, bewilderment, doubt. They stimulate the intellect, thinking, and encourage knowledge. Collectively, feelings promote change. level and quality behavior, activities and personality culture generally.

Intellectual culture and culture of feelings manifest themselves not only in a cognitive, emotional form, but also in a volitional form - in impulses that are stimulants of action, deed, behavior, activity. Volitional culture as a component of a subsystem psychological and spiritual culture of the individual represents a synthesis of emotions and reason. It manifests itself in the possession and ability to manage oneself, in overcoming difficulties, the ability and ability to choose goals, make the right decisions and carry them out, bring the work started to completion, the ability for self-regulation, conscious mobilizing effort and managing one’s behavior.

Synthesizing component spiritual culture of the individual, the prism through which a person reflects and evaluates reality in all the diversity of its forms and connections is a worldview. Worldview culture– core personality culture- All components of the personality culture structure- intellect, feelings and will - depend on the worldview and determine it. An individual worldview is the privilege of the individual as a social, thinking and feeling being. Worldview of the individual- this is a set of views, assessments, principles that determine behavior, understanding of the world, a person’s place in it and, at the same time, life positions, behavior program, actions. Includes intellectual and emotional, volitional culture. They are interconnected and form beliefs that represent a fusion of deep knowledge, feelings, and will. Beliefs are true knowledge conscious and accepted by the individual, “colored” by emotions, feelings, bound by will, containing an evaluative attitude towards oneself, the surrounding reality, social environment, turned into a position that determines behavior and activity. Beliefs are the core element ideological personality culture, expresses her maturity, attitude towards herself, her country, her people, towards the fulfillment of her duties, this is the motivating force that governs activity and behavior. Levels of worldview culture of an individual: 1.everyday-practical level worldviews - views, ideas based on common sense and everyday experience. The everyday worldview is spontaneous in nature, does not differ in thoughtfulness, consistency, validity, gives in to problems that require serious knowledge, cultures of thought and feeling, orientation towards high human values. 2. The theoretical level involves a special critical analysis and understanding of reality, theoretical validity of both the content and the method of achieving generalized knowledge about reality, principles and ideals that determine the goals, means and nature of people’s behavior and activities. The stronger the beliefs, the stronger the worldview of people, the higher personality culture.

Social culture of the individual based on physical, psychological, spiritual, their components, acts as a generic sign of personality and the central axis around which they are consolidated essential forces personality. Social culture represents interconnected set social components, based on two simultaneously current principles. 1 principle is that more common, more complex components social culture of the individual subordinate subsystems ( body culture, psychological, spiritual culture) and them components. Principle 2 is that the interaction of components within social personality culture and all other subsystems allows for the relative independence of each system and each component personality culture, and at the same time they are dependent on each other. Components subsystems of social personality culture. Personal status is the position of the individual in society (political, legal, moral, economic). S.l. in the system interpersonal relationships determines its rights and responsibilities and characterizes its prestige, authority, and largely determines its behavior and activities. High position of the student in the system of relations in educational team, respect of comrades, recognition of the student as a worker in the field of knowledge form such qualities as self-esteem, self-confidence, self-esteem, which leads to more responsible behavior, to one’s work, to mental activity. In the process of learning, the student changes his status, thereby expanding the range of personal components, qualities. Closely related to status personalities subsystem of social-functional roles. Roles are ways of individual behavior in accordance with norms and rules, carried out depending on status, position in the team, society. The fulfillment of social roles forms, conditions and directs the manifestation of a variety of personal qualities and properties. Status and social roles are formed and manifested in value orientations.

Value orientations reflect the direction of a person’s activity, the preferences that he gives to certain aspects of activity. Value orientations are formed and can change throughout life, in the process of assimilation of social experience. They manifest themselves in goals, ideals, beliefs, worldview of the individual.

An even more complex component in social culture of the individual are the motives. Motives are the reasons that determine the direction of a person’s activity. The activity of an individual is stimulated by several motives that are in different relationships with each other. A specific action may be based on a struggle of motives; motives may strengthen or weaken each other; among them, a main, leading motive may stand out, subordinating others. The prevailing motives will determine which subsystems and components personality culture will form easier and faster, some more difficult and slower. Thus, understanding personality culture as a system consisting of subsystems and components, qualities, properties, we see that the formation personality culture is carried out as a result of a complex interaction of external and internal factors and manifests itself in visual culture of personality.

Visual personality culture is a way of expressing inner spiritual culture in its external manifestations. Internal and external personality culture are closely interconnected and mutually determine each other. Visual culture includes emotional culture of communication– personal impact on other people in the process of everyday behavior and activities. Everything mentioned is the essence spiritual culture. No matter what level of the career ladder a person is at, cultural norms require him to constantly recognize the dignity of each individual. Visual culture of the individual are largely determined by: appearance, speech culture, communication culture, mental work culture. Appearance– smartness is a sign of internal organization, composure, and discipline. Of course, the external form is only a derivative of the internal spiritual culture. If a person is spiritually poor, then no memorized manners or external polish will cover up his worthlessness. When assessing personality culture it is important to proceed from the unity and relationship of form and content. Appearance and ability to maintain manners should be beautiful and at the same time distinguished by simplicity and naturalness. the ability to wear clothes is a clear example of the inner personality culture.

Speech culture– beauty of the word, indicators: lexical richness, grammatical culture, expressiveness, meaningfulness, expressiveness, sincerity, flexibility of intonation.

Intonation, gestures, facial expressions, eyes. Speech is a clear indicator of good manners, intelligence, the most important element personality culture.

Communication culture– the process of interrelation and interaction of social subjects (groups, individuals), that is, it is the exchange of information, experience, as well as the results of activities, which is a condition for development personality culture, society. In communication, a person receives not only knowledge, forms methods of mental activity, but also through imitation and borrowing, empathy, he assimilates emotions, feelings, forms of behavior and activity. Communication does not exist outside of consciousness and actions, actions, behavior of people, therefore it represents a unique moment of transition from consciousness to activity, from intention to actions. In this regard, communication has two sides: objective (realization of intentions, interests, needs) and subjective (motives, feelings of aspiration), which together constitute a single whole. Indicators: respect for other people, politeness, sensitivity, tolerance, attentiveness, goodwill, self-demandingness, willingness to help, provide a service, modesty, tact.

Knowledge culture. Specific human activity, consciousness, focus, hard work, creativity. Diligence, accuracy, conscientiousness, diligence.

Thus, various modifications can be distinguished that express the level of maturity personality culture. Based on the degree of expression of the subsystems, components, especially psychological, spiritual, social, intellectual, moral, aesthetic culture, it is right to highlight the following main modifications personality culture: undeveloped personality culture; prevailing personality culture; mature personality culture. The basis for this allocation are quantitative and qualitative prerequisites: a) a certain volume of subsystems, components and qualities of personality; b) the degree of their assimilation (how firmly they have become the property of a particular person); c) the focus of the individual on certain types of activities (for a student - on mental activity); d) certain level social activity; e) efficiency, effectiveness of the individual’s activities.

The main indicators of underdevelopment personality culture are 1)limited volume of components and qualities; 2) awareness of one’s personality as a physical, psychological, spiritual, social entity at the level of ordinary consciousness; 3) primitive, chaotic nature of thinking, lack of clear value orientations , the content of which is mainly dominated by weakly conscious, sometimes at the level of instinct, emotions (indignation, fear, anger, despair, aggressiveness, hatred, ugly, base); 4) dominance of subjective views over objective content personality culture, in particular, a person - a gray facelessness - becomes an intellectual passive consumer.

Mainly existing personality culture. Formation personality culture– is a conscious, purposeful, systematic, holistic contradictory process of the emergence, functioning, development and improvement of all components of personality culture, which are formed differently in different people under different conditions. But this is a noticeable transition from an undeveloped culture to a mature one. personality culture.

Mature personality culture- this is the highest stage in personality development, which is distinguished by the most durable development of all components everyone structure components personality culture, the maximum degree of social activity. Maturity personality culture- this is a constant readiness, based on convictions, for morally conscious social action, the ability to use knowledge, recognize and distinguish between good and evil, the ability to make decisions, the ability to be independent and act accordingly.

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Culture and personality

Introduction

An individual (from the Latin individuum - indivisible) is a single representative of the human race, an individual person, regardless of his real anthropological and social characteristics.

Individuality - a peculiar combination in man, natural and social.

Enculturation is the process of mastering by a person - a member of a particular society - the main features and content of the culture of his society, mentality, cultural patterns and stereotypes in behavior and thinking.

Personality - human individual in terms of its social qualities, formed in the process of historically specific types of activities and social relations.

Socialization (Latin sosialis - social) is the process of assimilation and active reproduction by an individual of social experience, a system of social connections and relationships in his own experience; it is an integral part of sociocultural life and a universal factor in the formation and development of the individual as a subject of society and culture. In the process and result of socialization, a person acquires qualities, values, beliefs, socially approved forms of behavior that he needs for normal functioning in society and proper interaction with his sociocultural environment.

1. Personality problem

One of the central problems of cultural studies is the problem of personality.

Traditionally, personality is understood as “a human individual in the aspect of his social qualities, formed in the process of historically specific types of activity and social relations; it is a dynamic, relatively stable integral system of intellectual, socio-cultural and moral-volitional qualities of a person, expressed in individual characteristics his consciousness and activity."

In its original meaning, the word "person" meant a mask, a role played by an actor in Greek theater. In Rus' the word “mask” was used. Many languages have the expression “losing face,” which denotes the loss of one’s place and status in a certain hierarchy. In both Eastern and Western thinking, preserving one’s “face,” i.e. personality is a necessary component of human dignity, without which our civilization would lose the right to be called human. At the end of the 20th century, this became a real problem for hundreds of millions of people, due to the severity of social conflicts and global problems humanity, which can wipe man off the face of the earth.

The concept of personality should be distinguished from the concepts of “individual” (a single representative of the human race) and “individuality” (a set of traits that distinguish a given individual from all others).

A person can be considered a person when he is able to make decisions independently and bear responsibility for them to society. Obviously, we cannot use the term “personality” to describe a newborn child, although all people are born as individuals and as individuals. By the latter we mean that every newborn child has his entire prehistory imprinted in a unique way.

So, the personality is a single whole, the individual features of which are intertwined in a complex way. Moreover, the same trait can acquire different meaning expressed differently in the context of others and by different individuals.

Some scientists doubt that a person is always characterized by a stable set of qualities. Research shows that only a few people do not change their psychological portrait and maintain it throughout their lives. But most people still tend to change at different age stages.

2. Culture and personality

The first serious scientific studies of the relationship between personality and culture began in the 30s. XX century, several different approaches were put forward to reflect the specifics of the interaction between culture and personality, and a number of methods were developed to study the nature of these relationships. The earliest attempts to bring these relationships into scientific inquiry were made by ethnographers who viewed human psychology from the perspective of their discipline. Ethnographers and psychologists, fascinated by this issue, created scientific school, which was called “culture and personality”.

One of the founders of the school, American ethnopsychologist M. Mead and her colleagues began to study the customs, rituals and beliefs of people belonging to different cultures in order to identify the peculiarities of the structure of their personality. Recognizing the role of innate biological factors in the formation of personality, researchers have come to the conclusion that culture still has a decisive influence on it. Personality is formed under the influence of forces operating in a characteristic cultural environment, and is a consequence of learning and mastering key psychological mechanisms functioning in a culture due to the participation of the individual in conditions typical for a particular culture. Scientists in this direction have suggested that each culture is characterized by a dominant personality type - a basic personality.

According to R. Linton, basic personality is a special type of human integration into the cultural environment. This type includes the features of socialization of members of a given culture and their individual personal characteristics.

This is a system of main life guidelines, aspirations and tendencies, given by nature, around which entire hierarchies of various motivations are created during life.

According to A. Kardiner's definition, the basic personality is a technique of thinking, a security system (i.e., a lifestyle through which a person receives protection, respect, support, approval), feelings that motivate consistency (i.e., feelings of shame or guilt) and attitudes towards the supernatural. The basic structure of personality, transmitted from generation to generation through education, to some extent determines the fate of the people. For example, the peaceful nature of the Zuni tribe, according to Kardiner, is due to a strong sense of shame embedded in the structure of native society. This feeling is the result of harsh family upbringing: children are entirely dependent on the mood of their parents, are punished for the slightest offense, etc. As one grows up, the fear of punishment transforms into the fear of not succeeding in society, which is accompanied by a feeling of shame for one’s actions that are not approved by society. Linton attributed the aggressiveness and warlike behavior of the Tanala natives to the repressive nature of the culture. The leader and the tribal elite suppressed any manifestation of independence, severely persecuting those who violated established norms and rules of behavior.

It is interesting that a change in social organization inevitably leads to a change in the basic personality type. This happens when new labor technologies are introduced, contacts with neighboring tribes expand, inter-tribal marriages are concluded, etc.

Later, the concept of basic personality was supplemented with the concept of modal personality - the most common personality type in culture, identified empirically.

Scientists were helped to identify the modal personality of a particular people by observational data, biographical information, results psychological tests. Projective tests were especially popular, the main essence of which was as follows: by interpreting vague images, a person involuntarily reveals his inner world. For example, the Rorschach test (interpretation of bizarre inkblots), the unfinished sentence test and the thematic apperception test (TAT).

E. Wallas, using this test, carried out one of the most early research modal personality in the Tuscarora American Indian community. Wallas worked with 70 adult individuals. He identified the following characteristic features Indians: unconscious dependence on others; fear of being rejected by fellow tribesmen; compensatory desire to become hyper-independent, aggressive, self-sufficient; inability to make realistic assessments environment, exposure to stereotypes. The data obtained by Wallas could not be clearly explained. The test, not free from the influence of the culture in which it appeared, could only be reliable for Europeans and Americans.

In the second half of the twentieth century, the cross-cultural approach in defining personality dominated. Within the framework of this approach, personality acts as an independent and not culturally determined phenomenon and, accordingly, as a dependent variable in experimental cultural studies. The independent variables in this case will be two (or more) various cultures, which are compared with each other according to parameters corresponding to the personality traits or dimensions being studied.

Unlike the ethnographic approach, the cross-cultural approach treats personality as a universal ethical category, a phenomenon that should be given equal scale and significance in any culture under consideration. This is an expression of universal traits that manifest themselves regardless of culture, the source of which is, on the one hand, in biological innate factors that serve the purposes of evolution, and therefore are a function of adaptation processes, and on the basis of which a genetic predisposition to the manifestation of certain personality traits is formed; and, on the other hand, in the probably existing culturally independent principles and mechanisms of learning, under the influence of which personality is formed.

In addition to searching for universal aspects of human personality, identifying culturally specific personality traits and characteristics, representatives of the cross-cultural psychological approach consider such a concept as a culturally specific indigenous personality. An indigenous personality is understood as a set of personal traits and characteristics inherent exclusively to the specific culture in question.

Another approach to understanding the nature of the relationship between culture and personality, which has become widespread in recent years, is known as cultural psychology. This approach is characterized by considering culture and personality not as phenomena separate from each other, but as a single system, the elements of which mutually determine and develop each other.

The cultural-psychological approach is based on the assumption that the mechanisms of personality formation are not simply influenced by culture, but are completely determined by it. At the same time, this approach assumes that a collection of individuals acting in concert forms a culture. Therefore, it is necessary to consider such phenomena as personality and culture as a dynamic and interdependent system, none of which can be reduced to the other. Proponents of this approach believe that individual behavior cannot be explained through the mechanical use of established categories and measurable indicators; it is necessary, first of all, to find out whether these categories, characteristics and dimensions make any sense within the culture being studied and how they manifest themselves in the conditions of this culture.

Within the framework of the cultural-psychological approach, it has been established that since the existence of two identical cultures is impossible, the individuals who are carriers of these cultures must also have fundamental differences, since culture and personality mutually determine each other within the corresponding cultural environment.

Social psychologists, first of all, highlight relationships and a person’s place in society. In their opinion, personality is the totality of a person’s social roles and his relationships with other people. It is known that it is impossible to become an individual without communication. This is evidenced by well-known examples of Mowgli children, as well as children who are deaf-blind and mute from birth. Until special methods for training them were created, they did not become individuals and generally intelligent beings, although they had a completely normal brain.

For behavioral psychologists, personality is identical to his experience, which is understood as the totality of everything that he has learned by receiving one or another reaction from others to his actions. Actually, the consequences of this learning determine the subsequent actions of a person and his needs.

For psychologists of the humanistic direction, personality is primarily the “Self”, a free choice. In their opinion, what a person will be like in the final result depends on himself, despite the unconditional influence of experience and relationships with others.

Therefore, personality is, first of all, a set of decisions, choices that a person has made throughout his life.

One of the most prominent figures in the humanistic approach to man is A. Maslow. He proposed his model of personality, focusing on the needs that healthy people have. A. Maslow formulated a hierarchical stepwise idea of needs:

1) physiological (vital: in breathing, drinking, food, warmth, etc.);

2) security needs;

3) the need for love, affection and belonging to a particular social group;

4) the need for respect and recognition;

5) the need for self-actualization, which represents the highest level of the hierarchy of motives (self-development, self-improvement and influence on others).

A. Maslow considers self-actualization, the tendency to realize one’s potential abilities and their continuous improvement, to be the highest type of needs. This is the need for creativity and beauty.

In addition, A. Maslow, studying the behavior and destinies of successful people (A. Einstein, D. Roosevelt, D. Carnegie, etc.), concluded that successful people reach the highest level of the hierarchy, gave a description personal characteristics these self-actualizing people, among whom he especially highlighted independence, creativity, philosophical worldview, democracy in communication, productivity, self-esteem and respect for others; kindness and tolerance; interest in the surrounding world; the desire to understand oneself.

Subsequently, he modified his model of motivation based on the idea of a qualitative difference between two classes of needs: the needs of need and the needs of development.

Analyzing culture through the prism of basic human needs, he considered the starting point of his research to be a comprehensively developed personality striving for perfection. He considered the measure of the perfection of culture to be its ability to satisfy human needs and create conditions for the realization of an individual’s potential abilities. A person must become who he can be - this is the goal of “positive psychoanalysis” by A. Maslow. The subject of A. Maslow's study is creativity, love, play, the highest values of being, ecstatic states, higher states of consciousness and their significance in the functioning of cultures. In general, the humanistic concept of culture and man is a general cultural theory, in the center of which developing person with his inner world, full of experiences, thoughts, feelings and aspirations.

Need-motivational theories explain the selectivity of the attraction of environmental elements depending on the needs of the individual and his motivations, the means of satisfying needs through social attitudes - attitudes. This theory is closest to the sociological understanding of personality, since it considers it as a charged particle that enters into complex selective interaction with others. It answers the question of why people invent roles and how it is that social games different people turn out to be quite typical.

There are other theories of personality, the subject of study of which is its specificity and typology. For example, R. Dahrendorf, one of the representatives of the conflictological trend in modern sociology, using Aristotle’s term homo politicus (a person participating in public life, in management - as opposed to an animal or a slave), developed his own modern typology of personalities.

Noting that personality is a product of the development of culture and social conditions, he uses the term homo sociologicus, highlighting its typical types:

1) homo faber - in a traditional society, a “working person”: peasant, warrior, politician - a person bearing a burden (endowed with an important social function);

2) homo consumer - a modern consumer, an individual formed by mass society;

3) homo universalis - a person capable of doing different types activity, in the concept of K. Marx - changing all kinds of activities;

4) homo soveticus - a person dependent on the state.

D. Riesman, a sociologist from the USA, based on the specifics of capitalism, developed in the 60s. XX century the concept of a “one-dimensional person”. Under the influence of propaganda, absorbing informational social stereotypes, a person forms simplified schemes of a black and white vision of problems (in Russia, for example, “ordinary people” and “new Russians”, “communists” and “democrats”). Modern society makes people seem one-dimensional, perceiving what is happening in the plane of primitive alternatives and confrontations, i.e. individuals with simplified social perception and a crude apparatus of interpretation.

Researchers such as T. Adorno, K. Horney and other neo-Marxists and neo-Freudians, in their works, came to paradoxical conclusions: the “normal” personality of modern society is a neurotic. Systems of communities with their generally established unchanging values have long since collapsed; today, all social roles of a person force him to “perform roles” in a new system of values, preferences and stereotypes (at home, at work, on vacation, etc. all the time he has to change roles and social “ masks"). At the same time, his Super Ego (super-ego, normative personality structure, conscience, morality, significant tradition, ideas about what should be) becomes indefinitely multiple, blurred.

Other researchers (I.S. Kon, M. Kon, etc.) argue that modern man rejects any role. He becomes an “actor”, capable of frequent social transformations and plays many roles without taking them seriously. The one who gets used to the role becomes neurotic because he cannot meet the transforming demands put forward by the diverse environment of the many communities in which he is structurally and culturally embedded.

The manifestations of modern life are diverse, people are forced to move in various spheres, each of which has its own attitudes, but for a person to keep up with the times? it is necessary to comply with them.

Researchers pay special attention to the interaction and relationship of the elements that make up any social mechanism. The mechanism for the formation of an integral personality is also based on the interaction and mutual transformation of the processes of development of society and the individual. The essential basis for understanding this interaction and the social mechanism of the formation of the individual as a personality as a whole is the pattern of interdependence of relations between society and the individual of the following type: man is a microcosm of the history of society. It is clear that in the most general case, a person is a microcosm of the Universe, of which society is a part in its dynamics.

This pattern is clearly revealed in the so-called fractal understanding of the phenomena of the world around us.

The language of fractals captures such a fundamental property of real phenomena as self-similarity: small-scale structures repeat the shape of large-scale ones. Thus, in the case of a fiord or a cardiogram, self-similarity consists of infinitely whimsical bends, and in the case of blood vessels, frosty patterns or the functioning of marketing, it consists of infinitely varied branchings. This property was anticipated by G.V. Leibniz, who in his “Monadology” wrote: “...In our part of matter there is a whole world of creations, living beings, animals, entelechies, souls... Every part of matter can be imagined like a garden full of plants and a pond full of fish . But every branch of a plant, every member of an animal, every drop of its juices is again the same garden or the same pond.” Hence the metaphysics he built, in which the monad is a microcosm of the Universe in miniature. And although science, fascinated by the concept of atomism, did not follow Leibniz, now it is again forced to turn to his ideas. We can say that the synthesis of monadology and atomism is adequate to reality.

The French mathematician B. Mandelbrot managed to formalize self-similarity by introducing the concept of “fractal” (from the Latin fractus - broken). A fractal is a nonlinear structure that maintains self-similarity with unlimited changes in scale (we have an example of mathematical idealization). The key here is the conserved property of nonlinearity. It is essential that a fractal has a fractional, in the limit irrational, dimension, due to which it is a way to organize the interaction of spaces of different natures and dimensions (neural networks, individuals in their interaction, etc. are also fractals). Fractals are not just a branch of mathematics, but also “a way to look at our old world differently.”

According to the fractal approach, which is gaining ever stronger positions in modern science, individuals, like monads, interact with each other according to the type of resonance, and society forms a collection of these monads, just as the Universe contains many monads. Consequently, a person - a microcosm of society - carries within himself a potential multitude of selves (personalities). This idea has a long history, although it was clearly expressed already in Jung’s teaching about the archetypes of the collective unconscious.

The first models of the unconscious can already be seen in the works of A. Schopenhauer, F. Nietzsche, E. Hartmann, Schellingian physicians and vitalist biologists. Schopenhauer's unified world will in Nietzsche is stratified into many separate volitional aspirations, between which there is a struggle for power. According to K. Jung, a battle is being played out on the field of the psyche between energy-charged complexes, with the conscious Self being the strongest among them. Subsequently, Jung classified complexes as bundles of associations into the personal, unconscious, and the characteristics of special “personalities” remained behind the archetypes of the collective unconscious. Jung's depth psychology also included Bergson's understanding of intellect and instinct and L. Lévy-Bruhl's idea of primitive thinking as a world of “collective ideas” and “mystical participation.”

According to Jung, the unconscious has many layers: the first layer is the personal unconscious; it rests on the second, innate and deeper layer - the collective unconscious. The latter has a universal nature, for it includes “contents and patterns of behavior that, cum grano salis, are the same everywhere and in all individuals.” And if the personal unconscious contains mainly emotionally colored complexes, then in the collective unconscious these are archetypes or an explanatory description of Plato’s “eidos”. That is why, according to Jung, much about the spiritual world of man (soul) can be conveyed by mythology, religion, alchemy, astrology, and not laboratory research and psychotherapeutic practice.

So, analyzing phenomena, culture and personality, most scientists have come to the conclusion that they are inextricably linked.

3. Socialization and enculturation

First of all, culture shapes a certain type of personality. Historical traditions, norms and values, patterns of behavior characteristic of a particular society, specifics geographical location, dominant economic models - all the richness of the existence of a given culture - this is an incomplete list of factors that influence the formation of personality in a culture. Often, the general features of the spiritual appearance of people living in given specific historical conditions are one way or another manifested in the individual characteristics of the psyche and life experience of the individual.

On the other hand, the individual can be considered the creator of culture. Without personality, renewal and continuity of cultural processes, reproduction and dissemination of cultural elements are impossible. The individual does not simply adapt to culture, but creates his own microworld.

But in order for a person to be in society, he needs to be able to adapt to the surrounding society, otherwise he is doomed to a persistent inability to get along with others, isolation, misanthropy, and loneliness. To achieve this, a person, from early childhood, learns accepted behavior patterns and patterns of thinking, thereby becoming involved in the world around him. This entry into the world takes place in the form of the individual acquiring the required amount of knowledge, norms, values, and behavioral skills that allow him to be a full member of society.

The process of an individual’s assimilation of the norms of social life and culture is usually denoted by the terms “socialization” and “enculturation.” They are quite often used as synonyms, since both concepts reflect the process of assimilation of cultural values of a society and largely coincide with each other in content (if we consider the term culture in a broad sense: as any biologically non-inherited activity embodied in the material or spiritual products of culture ).

However, most scientists understand culture as exclusively human way existence, which separates man and all other living beings of our planet, considering it rational to distinguish between these terms, noting the specificity of each of them.

The term enculturation is understood as the gradual involvement of a person in a culture, the gradual development of skills, manners, norms of behavior, forms of thinking and emotional life that are characteristic of a certain type of culture, for a certain historical period. Proponents of this point of view view socialization as a two-way process, including, on the one hand, the assimilation by an individual of social experience by entering the social environment, into a system of social connections, and on the other, the active reproduction of this system by the individual in his activities, the process of developing a person of social norms and rules of social life for the development of an active, full-fledged member of society, for the formation of a cultural personality.

Getting in everyday practice information about the most different sides social life, a person is formed as an individual, socially and culturally adequate to society. Thus, there is a harmonious entry of the individual into the social environment, his assimilation of the system of sociocultural values of society, which allows him to successfully exist as a full-fledged citizen.

It has been scientifically proven that in every society its own personality qualities come to the fore, the formation and development of which occurs, as a rule, through their targeted education, i.e. transmission of norms, rules and types of behavior from the older generation to the younger. The culture of each nation has developed its own ways of transmitting social experience to the younger generation.

So, for example, we can distinguish two styles of raising children that are opposite in nature - Japanese and English.

If we look at upbringing in Japan from a European perspective, we can assume that Japanese children are incredibly pampered. In the first years of life, nothing is forbidden to them, thereby not giving them a reason to cry and cry. Adults do not react at all to children’s bad behavior, as if without noticing it. The first restrictions begin during school years, but even then they are introduced gradually. Only from the age of 6-7 years old does a Japanese child begin to suppress his spontaneous impulses, learn to behave appropriately, and respect his elders; honor duty and be devoted to family. With age, the restriction of behavior increases significantly, but even then the teacher often seeks to use methods of encouragement rather than punishment. Educating there means not scolding for bad deeds committed, but, anticipating bad things, teaching correct behavior. Even with an obvious violation of the rules of decency, the teacher avoids direct condemnation so as not to put the child in a humiliating position. Japanese children are not reprimanded, but are taught specific behavioral skills, instilling in them in every possible way the confidence that they are capable of learning to manage themselves if they make the appropriate efforts to do so. Japanese parenting traditions proceed from the fact that excessive pressure on a child’s psyche can lead to the opposite result.

And the process of education in England is structured in a completely opposite way. The British believe that overexposure parental love and tenderness harms a child's character. In their opinion, spoiling children means spoiling them. The traditions of English upbringing require that children be treated with restraint, even coldly. If a child commits an offense, he or she will face severe punishment. From childhood, the British are taught to be independent and responsible for their actions. They become adults early, they do not need to be specially prepared for adult life. Already at the age of 16-17, having received a school leaving certificate, children get a job, some of them leave their parents' home and live separately.

The process of enculturation begins from the moment of birth, i.e. from the child’s acquisition of the first behavioral skills and speech development, and continues throughout life. This process includes the formation of such fundamental human skills as, for example, types of communication with other people, forms of control over one’s own behavior and emotions, ways to satisfy needs, and an evaluative attitude towards various phenomena of the surrounding world. The end result of the enculturation process is a person’s cultural competence in the language, values, traditions, and customs of his cultural environment.

The founder of the study of the process of inculturation, the American cultural anthropologist M. Herskowitz especially emphasized in his works that the processes of socialization and inculturation take place simultaneously and without entering into culture a person cannot exist as a member of society. At the same time, he identified two stages of inculturation, the unity of which at the group level ensures the normal functioning and development of culture.

1) primary, which covers childhood and adolescence, when a person first masters the most necessary generally valid sociocultural norms;

2) secondary, in which an adult acquires new knowledge, skills, social roles, etc. throughout his life. (for example, immigrants adapting to new conditions).

At the first stage, children for the first time master the most common, vital necessary elements their culture, acquire the skills necessary for normal sociocultural life. Its main content is education and training; it notes the prevalence of the role of the adult in relations related to the transmission of cultural experience, up to the use of mechanisms for forcing the child to constantly perform certain stereotypical forms of activity. For this period, in any culture there are special devices that minimize the degree of risk when children use the acquired knowledge and skills in their daily practice. Bright and illustrative example This kind of phenomenon can serve as a game phenomenon.

Game forms are universal remedy personal enculturation, since they perform several functions at once:

v training, which consists in the development of such skills as memory, attention, perception of information in different modalities;

v communicative, focused on uniting a disparate community of people into a team and establishing interpersonal emotional contacts;

v entertaining, expressed in creating a favorable atmosphere in the process of communication;

v relaxation, involving the removal emotional stress caused by stress on the nervous system in various areas of life;

v developing, consisting in the harmonious development of mental and physiological qualities of a person;

v educational, aimed at mastering socially significant norms and principles of behavior in specific life situations.

As you know, small children play alone, not paying attention to other people. They are characterized by solitary independent play. They then copy the behavior of adults and other children without interacting with them. This is the so-called parallel game. At the age of about three years, children learn to coordinate their behavior with the behavior of other children, playing in accordance with their desires, they also take into account the desires of other participants in the game. This is called a combined game. From the age of four, children can already play together, coordinating their actions with the actions of others.

An important role in the process of primary enculturation is played by mastering work skills and cultivating a value-based attitude towards work and the development of learning ability; as a result, the child, based on his early childhood experience, acquires socially obligatory general cultural knowledge and skills. During this period, their acquisition and practical development become leading in the lifestyle and development of one’s personality. We can say that at this time the prerequisites for the transformation of a child into an adult capable of adequate participation in sociocultural life are taking shape.

The secondary stage of enculturation concerns adults, since a person’s entry into culture does not end when he reaches adulthood. Its main features are determined by the individual’s right to independence within the limits established in a given society. He begins to combine acquired knowledge and skills to solve vital problems, his ability to make decisions that can have significant consequences for himself and for others expands, and he gains the right to participate in interactions that can result in cultural change. Moreover, the individual in all these situations must control the degree of individual risk when choosing decisions and actions.

During this period, inculturation is fragmentary and manifests itself in the form of mastery of certain cultural elements that arise in lately. Typically, such elements are any inventions and discoveries that significantly change a person’s life, or new ideas borrowed from other cultures.

During this period, the main efforts of a person are aimed at professional training. The necessary knowledge and skills are mainly acquired in secondary and higher educational institutions. At this stage, it is also of great importance for young people to master their new, adult status in the family, expand the circle of their social contacts, realize their new position, and accumulate their own life experience.

Thus, the first level of inculturation ensures the stability of culture, since the transmission to adults and the repetition by the younger generation of existing cultural standards control the free penetration of random and new components into the joint life of people. The second level of enculturation gives members of society the opportunity to take responsibility for experimenting in culture, for introducing changes to it on a different scale. In general, the interaction of enculturation processes at these two levels contributes to the normal functioning and formation of both the individual and the cultural environment.

Mechanism of enculturation. Each person throughout his life is forced to master many social roles, since the processes of socialization and enculturation continue throughout life. These social roles force a person to adhere to many cultural norms, rules and behavior patterns. Until a very old age, a person changes his views on life, habits, tastes, rules of behavior, roles, etc. All these changes occur under the direct influence of his sociocultural environment, outside of which inculturation is impossible.

In modern studies of the process of inculturation, the concept of “cultural transmission” is increasingly used, which means a mechanism for transmitting sociocultural information of a group to its new members or generations. Usually there are three methods of cultural transmission, i.e. transmission of cultural information necessary for a person to master:

vertical transmission, during which cultural information, values, skills, etc. transmitted from parents to children;

horizontal transmission, in which the development of cultural experience and traditions is carried out through communication with peers;

indirect transmission, according to which an individual receives the necessary sociocultural information through learning from the adult relatives, neighbors, teachers around him, as well as in specialized inculturation institutions (schools, universities).

Naturally, different stages of a person’s life path are accompanied by in various ways cultural transmission. For example, in early childhood (up to three years of age), the leading role in enculturation is played by the family, especially the mother’s care for her child. Because human child, in order to survive and prepare for an independent life, he needs the care of other people who will feed, clothe and love him (unlike other mammals, who quickly master the basic skills necessary for survival). Therefore, the baby’s relationship with parents, brothers, sisters, and relatives is decisive in early period enculturation.

For ages from 3 to 15 years, a child’s enculturation is characterized by factors such as communication with peers, school, and contacts with previously unfamiliar people. At this time, children learn to work with objects in order to achieve some practical result. They get acquainted with signs and symbols, and later with concepts, learn to create abstractions and ideal images. Based on a feeling of satisfaction or dissatisfaction, their emotional sphere develops. Thus, gradually the society and culture surrounding the child become for him the only possible world of existence, with which he completely identifies himself.

Along with these methods of cultural transmission, the process of enculturation develops in direct connection with its psychological forms, which include imitation, identification, feelings of shame and guilt.

For the development of a comprehensive, harmonious personality, it is necessary to form it in all spheres of life: economics, politics, law, morality, artistic creativity, etc., which are closely interconnected.

One of the main roles in the development and education of the individual is played, as already noted, by the family and everyday sphere and the specialized area of training and education of younger generations. At the same time, being one of the branches of spiritual production, it has a relatively independent significance. There is no doubt that under the influence of new values of the post-industrial or information society, family and marriage relationships are also changing and, accordingly, this leads to the formation of a new type of personality.

Relations between society and the individual are characterized by the penetration of the totality of society's relations into the internal structure of the individual with corresponding subjective transformations and, accordingly, the reverse impact of the individual on society. This is a single process of creating their new relationships, which become the basis for the further development of the individual and society. The foundation for the formation of new relationships is the formation of a qualitatively different creative objective activity of the individual and its manifestation in social relations.

Economic relations act as the foundation on which personality is formed. Technical-production and production-economic relations in the conditions of scientific and technological progress, computerization and informatization of society imply a change in the role and place of the individual in the technological process and production as a whole. For the holistic development of the individual, it is necessary to change the production process so that the individual emerges from it. In order for a worker to become close to the technological process, one must first of all change his work, namely, increase the share of creativity in the life of both the individual and society.

The formation of a holistic, comprehensive development of a personality is impossible without enriching his spiritual world. The spiritual needs of the individual are the way of existence of spiritual wealth, which means a person’s broad education, knowledge of the achievements of science and culture. Traditionally, it is believed that the center of spiritual wealth is worldview. It includes: understanding of the universe, society and human thinking; the individual’s awareness of his place in society and the meaning of his own life; orientation towards a certain ideal; interpretation of moral norms and values that have been established and are being established in society.

Thanks to the powerful influence of mass media, art today plays an increasingly important role in the formation of a holistic personality. It captures thousands of years of social experience and knowledge about the world and, by its internal nature, allows us to comprehend this world.

The importance of art increases due to the fact that day after day new forms are created by man. The artist offers new ways of seeing the world around him; By mastering the world of works of art, a person begins to see reality through the eyes of an artist. Art does not at all reflect, like a mirror, the real world: it connects the inner world of the individual with the diverse world of the inexhaustible Universe and seeks to reveal the secrets of existence associated with the search for the meaning of both human life and the Universe itself. In this regard, art is very close to religion; indeed, both of these phenomena are almost identical in many of their functions and effects on the individual’s psyche.

Art is an essential part of the social mechanism of personality formation, either developing in it integrity and the desire for creativity, or causing a desire to destroy the world and oneself.

culture socialization spiritual

References

1. Lukov V.A.: Theories of youth. - M.: Kanon+, 2012

2. Sazonova L.I.: Memory of culture. - M.: Manuscript monuments of Ancient Rus', 2012

3. auto-state N.A. Krivich; under general ed.: V.A. Rabosha et al.: Cultural examination. - St. Petersburg: Asterion, 2011

4. Drach G.V. Culturology. - St. Petersburg: Peter, 2011

5. Inglehart R. Modernization, cultural changes and democracy. - M.: New publishing house, 2011

6. Institute of Philosophy RAS; edited by I.A. Gerasimova; rec.: P.I. Babochkin, A.A. Voronin: Freedom and creativity. - M.: Alfa-M, 2011

7. Moscow Higher School of Social and Economic Sciences, Interdisciplinary Academic Center for Social Sciences (Intercenter); under general ed.: M.G. Pugacheva, V.S. Vakhshtaina: Paths of Russia; The future as culture: forecasts, representations, scenarios. - M.: New Literary Review, 2011

8. Golovko Zh.S.: Modern language construction in Eastern Slavia. - Kharkov: Fact, 2010

9. Zapesotsky A.S. The theory of culture of academician V.S. Stepina. - St. Petersburg: SPbGUP, 2010

10. Zapesotsky A.S. The theory of culture of academician V.S. Stepina. - St. Petersburg: SPbGUP, 2010

11. coll. author: G.V. Drach, O.M. Shtompel, L.A. Shtompel, V.K. Korolev: Culturology. - St. Petersburg: Peter, 2010

12. Congress of the St. Petersburg Intelligentsia, St. Petersburg Humanitarian University of Trade Unions: Media as a factor in the transformation of Russian culture. - St. Petersburg: SPbGUP, 2010.

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Culture and personality

Culture and personality are interconnected. On the one hand, culture forms one or another type of personality, on the other hand, personality recreates, changes, and discovers new things in culture.

Personality- is the driving force and creator of culture, as well as the main goal of its formation.

When considering the relationship between culture and man, one should distinguish between the concepts of “person,” “individual,” and “personality.”

The concept of "person" denotes the general properties of the human race, and “personality” - a single representative of this race, an individual. But at the same time, the concept of “personality” is not synonymous with the concept of “individual”. Not every individual is a person: a person is born as an individual, becomes a person (or does not become) due to objective and subjective conditions.

The concept of "individual" characterizes the distinctive features of each individual person, the concept of “personality” denotes the spiritual appearance of the individual, formed by culture in the specific social environment of his life (in interaction with his innate anatomical, physiological and psychological qualities).

Therefore, when considering the problem of interaction between culture and personality, of particular interest is not only the process of identifying the role of man as the creator of culture and the role of culture as the creator of man, but also the study of the personality qualities that culture forms in him - intelligence, spirituality, freedom, creative potential.

Culture in these areas most clearly reveals the content of personality.

The regulators of personal aspirations and actions of an individual are cultural values.

Following value patterns indicates a certain cultural stability of society. A person, turning to cultural values, enriches the spiritual world of his personality.

The value system that influences the formation of personality regulates a person’s desires and aspirations, his actions and actions, and determines the principles of his social choice. Thus, the personality is at the center of culture, at the intersection of the mechanisms of reproduction, storage and renewal of the cultural world.

The personality itself, as a value, essentially provides the general spiritual principle of culture. Being a product of personality, culture, in turn, humanizes social life and smoothes out animal instincts in people.

Culture allows a person to become an intellectual, spiritual, moral, creative person.

Culture shapes a person’s inner world and reveals the content of his personality.

The destruction of culture negatively affects a person’s personality and leads him to degradation.

Culture and society

Understanding of society and its relationship with culture is better achieved through a systemic analysis of existence.

Human society- this is a real and specific environment for the functioning and development of culture.

Society and culture actively interact with each other. Society makes certain demands on culture; culture, in turn, influences the life of society and the direction of its development.

For a long time, the relationship between society and culture was built in such a way that society acted as the dominant party. The nature of culture directly depended on the social system that governed it (imperative, repressive or liberal, but no less decisive).

Many researchers believe that culture arose primarily under the influence of social needs.

It is society that creates opportunities for the use of cultural values and promotes the processes of cultural reproduction. Outside of social forms of life, these features in the development of culture would be impossible.

In the 20th century The balance of power between the two sides of the sociocultural sphere has changed radically: now social relations began to depend on the state of material and spiritual culture. The determining factor in the fate of humanity today is not the structure of society, but the degree of development of culture: having reached a certain level, it entailed a radical reorganization of society, the entire system of social management, and opened a new path to the establishment of positive social interactions - dialogue.

Its goal is not only the exchange of social information between representatives of different societies and cultures, but also the achievement of their unity.

In the interaction of society and culture there is not only close connection, there are also differences. Society and culture differ in the ways they influence people and how people adapt to them.

Society- this system of relationships and methods of objective influence on a person is not filled with social requirements.

Forms of social regulation are accepted as certain rules necessary for existence in society. But in order to meet social requirements, cultural prerequisites are necessary, which depend on the degree of development of a person’s cultural world.

In the interaction of society and culture, the following situation is also possible: society may be less dynamic and open than culture. Then society can reject the values offered by culture. The opposite situation is also possible, when social changes may outstrip cultural development. But the most optimally balanced change in society and culture.