What is the difference between culture and civilization?

Sometimes the problem of comparison, identification or opposition of such concepts as “culture” and “civilization” arises.

1. Culture in relation to civilization is a more private concept. It has its own specifics for each nation and nationality, for each country. Even a separate social community can have its own subculture, which is part of a larger cultural community.

Civilization is a broader (scale) concept than culture. It covers many countries and entire regions of the Earth. The entire history of the evolutionary development of mankind is usually divided into three main civilizations: agricultural, industrial and post-industrial or informational.

2. Culture has value-normative certainty and a spiritual component. It is not always associated with rationality and efficiency. Millions of Brazilians prepare carnival costumes throughout the year, spending significant amounts of money on it. After the carnival, costumes are usually burned, which from a pragmatic point of view is absurd.

Civilization is determined by the level of development of the productive forces. Its most important criterion is the efficiency of social production. It is pragmatic in nature. For example, if from an economic point of view in place ancient temple it's more profitable to build shopping mall, then pragmatic people, not burdened by cultural values, will do just that. In this regard, many humanist scientists believe that civilization levels (destroys) culture (Spengler “The Decline of Europe”).

3. Culture cannot be assessed from such positions as bad or good, more developed or less developed. It is different for each ethnic group. The forced introduction of elements of a foreign culture into the way of life of individual peoples, as a rule, leads to their degradation and even disappearance as a separate ethnic group.

Civilization is judged in terms of its effectiveness. Therefore, comparisons such as a more or less developed civilization are quite appropriate here.

Sometimes the concept of “civilization” is used in a universal sense, as a phenomenon that includes the characteristics of culture, religion and lifestyle of entire regions of the world. For example, the American geopolitician S. Huntington divides the world into the following types of civilizations: Atlantic(North America and Western Europe); Latin American(Central and South America); Slavic-Orthodox(Russia and a number of countries Eastern Europe); Islamic(Maghreb states, Near and Middle East); Hindu(India and its environs); Confucian(China); Japanese(Japan); African(Sub-Saharan Africa).

Literature

Erasov B.S. Social cultural studies. – M., 1996.

Ionin L.G. Sociology of culture. – M., 1996.

Kravchenko A.I. Sociology: Textbook for universities. – M., 2004.

KristolI. Countercultures // Personality. Culture. Society. – M., 2000. T. 2. Issue. 3.

Minyushev F.I. Sociology of culture. – M., 2004.

Lynx Yu.I., Stepanov V.E. Sociology: Textbook. – M., 2003.

Smelser N. Sociology. – M., 1994.

Sorokin P.A. Human. Civilization. Society. – M., 1992.

Feibleman J. Movement of Cultures // Personality. Culture. Society. 2001. T. 3. Issue. 3(9).

The difference between culture and civilization. What are the differences between culture and civilization? The differences between them were formulated very well by N. Berdyaev, the main idea from whose work was derived by Professor I.Ya. Levyash He agreed with O. Spengler, who recognized civilization as the fate of every culture.

Culture does not develop endlessly. She carries within her the seed of death. It contains principles that inevitably draw him towards civilization. Civilization is the death of the spirit of culture; dynamic movement within culture with its crystallized forms inevitably leads to an exit beyond the boundaries of culture.

On these paths the transition of culture to civilization takes place. How can we explain such a deep metamorphosis? Culture, the thinker noted, is creative activity person. In culture, human creativity receives its objectification. Civilization is a transition from culture, from contemplation, from the creation of values ​​to life itself. And, finally, Culture is religious in its basis, civilization is non-religious. Culture comes from cult, it is connected with the cult of ancestors, it is impossible without sacred traditions.

Civilization is the will to power, to structure the surface of the earth. Culture is national. Civilization is international. Culture is organic. Civilization is mechanical. Culture is based on inequality, on qualities. Civilization is imbued with a desire for equality; it wants to settle on numbers. The culture is aristocratic. Civilization is democratic. The differences between culture and civilization are caused largely by the need to expand the perspectives of historical vision, to include in the object theoretical research sphere of material life, which did not fit into the traditional framework of analysis of the philosophy of culture and ignoring which in connection with scientific and technological development would mean discrediting socio-philosophical constructs.

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This topic belongs to the section:

Oswald Spengler's teaching on local cultures and their development into civilizations

Only in the 20s. The first volume of this cultural bestseller went through 32 editions in many languages. Unusual creative biography German thinker. The son of a small postal worker... He was also considered a classic civilizational approach to history, i.e. such consideration of it when historical...

Concepts culture and civilization are closely related, which allows researchers in some cases to use them as synonyms. There is both culture and civilization value concepts. Any civilization (like culture) is a set of values ​​inherent in it.

However, these concepts also have semantic differences that date back to ancient times. Thus, the term “culture”, which has Greek origin, originally meant processing, cultivation (of soil, plants), and was later extended to the area of ​​upbringing and education. The term “civilization” is of Latin origin and indicates civil, state characteristics (“civilis” means “civil”, “state”).

The term “ civilization” means a certain level of development of material and spiritual culture. This means that chronologically, culture and civilization do not always coincide. So, we can talk about primitive culture, but there is no primitive civilization. Only when mental labor begins to separate from physical labor do crafts arise, commodity production and exchange appear, and the transition from primitive culture to civilization occurs.

O. Spengler considered the stage of civilization to be the end of the development of any culture. This stage is characterized by a high level of development of science and technology, a decline in the field of literature and art, and the emergence of megacities. At this time, according to Spengler, the people are losing the “soul of culture”, there is a “massification” of all spheres of life and their death, and a desire for world domination is formed - the internal source of the death of culture.

Besides this there is a whole series phenomena that stand outside the boundaries of culture and are its antipodes. These are, first of all, wars. Violence and destruction are the opposite of the creative and humanistic content of culture. If civilization suppresses personality, then culture creates conditions for its flourishing. Anticulture can nullify all the efforts of culture and sometimes leads to irreversible consequences. Civilization combines culture and lack of culture, values ​​and anti-values, gains and losses of the people.

Culture, therefore, is the basis, the “code” of civilization, but does not completely coincide with it. By famous expression MM. Prishvina, culture is a connection between people, and civilization is a connection between things.

The term "civilization" is used in different meanings:

As a historical stage in the development of mankind, following barbarism and characterized by the formation of classes and the state. This definition was used by Morgan and Engels;

As a characteristic of the integrity of all cultures, their universal unity (“world civilization”, “get things done in a civilized manner”, etc.). We are talking about the most rational and humane way of reproducing human life and existence;

As a synonym for the term " material culture": something that gives convenience and comfort;

As a characteristic of unity historical process. This concept serves as a criterion for comparing certain stages of history (“civilization”, “ high level development of civilization”, “lowest stage of development of civilization”).

Culture creates the conditions for the development of civilization, civilization creates the prerequisites cultural process, directs him. Many cultures are formed on the basis of the same civilization. So, European civilization includes English, French, German, Polish and other cultures.

Civilizations are the most important system-forming beginning public life , creating universal forms of culture and social relations. They are considered by researchers as a world external to man, influencing him and opposing him, while culture is always the internal property of man, free spiritual and material activity in accordance with the norms of civilization.

Comparative analysis concepts of civilizations and cultures allowed us to draw an important conclusion that not all phenomena of social life can be attributed to culture. If in the last century these concepts were used as synonyms and many philosophers were inclined to blame culture for all the misfortunes of mankind, then the separation of the concepts of culture and civilization in the twentieth century. helped to preserve the idea of ​​culture as an area of ​​creation and free creativity of people.

Global tasks of the history of architecture.

History of architecture - an academic discipline that studies the functional, constructive and aesthetic development architecture in time and space in accordance with social needs and scientific and technical conditions.

The history of architecture covers the study of the patterns of development of architecture in connection with the general patterns of the historical process, the history of culture and society.

The history of architecture is an academic discipline with both historical and theoretical profiles. This feature is due to the specifics of the subject - the history of the emergence and development of architecture, theoretical knowledge about architecture, architectural language, architectural composition, as well as observation of such common features and signs of architecture of a certain time and place, which allow us to distinguish architectural styles.

Accumulation of information and facts; (Collection of materials)

For surviving buildings: Sources of history (the basis of historical knowledge) material sources The methodology for their research is archeology, excavations.

For non-preserved buildings There may be drawings of these objects describing objects that have only been found and appreciated in modern times. Some buildings or architectural monuments exist only in myths and there is no objective evidence of their existence (for example, Atlantis) Analysis of facts (comprehension of logic) Probably, finding some patterns in architectural monuments is the comprehension of logic (for example, in the order system.)

Specifics of traditional culture.

The specificity lies in the conservatism of such a culture, and in its fundamentality for human consciousness and worldview. With the destruction of traditional culture, the foundations and adequacy of human self-awareness collapse.

An important property of traditional culture is its integrity, the inseparability of three forms of existence: culture, society and man. All features of everyday life, rites, and rituals are passed on from generation to generation. This is the traditional nature of cultures - rigid execution and submission to traditions. Another property of traditional cultures is their automation.

There are certain patterns of behavior that are followed unconsciously, since all life is predetermined in the only possible way. IN traditional society greatest number rituals were associated with religious beliefs people. Religious rituals are theoretically divided into two sections, which, however, in practice merge with each other. Thus, the existence of traditional cultures is inextricably linked with rituals and rituals. Their functions in practice are very diverse. They regulate the emotional state of people, form a sense of community, help the individual feel his identity, and preserve the values ​​of the ethnic group. Rituals can be divided by function. A feature of traditional culture is the law of thinking, which is closely related to the laws of emotions, as well as the sensory aspects of knowledge of the world. For traditional culture, the world is a complex of symbols, images and ideas. The important properties of traditional culture are its integrity, automation, subordination to tradition, preservation of its originality, sensory perception of the world, identification of an individual with the entire tribal collective. A person of traditional culture maintains a constant dialogue with the natural environment. He is not aimed at conquering nature, but at collaborating with it. The main way of perceiving, explaining the world and determining a person’s place in the world around him is traditional culture is a myth. It is in myth that the coincidence of the sensory image obtained from certain elements occurs outside world, and the general idea.

The concept and essence of civilization, its difference from culture

Culture is the accumulation of knowledge.

The difference between culture and civilization is that culture is the expression and result of the self-determination of the will of a people or an individual (“ cultured person"), while civilization is a set of technological achievements and associated comfort

Civilization is a transitory phenomenon associated with the arrangement of life and human creativity; these are the external limits of the development of society, while Culture is the essence of the spiritual quality of life. Civilizations come and go, arise and are destroyed, while the eternal spirit of Culture, the bearer of which is humanity as a whole, remains, passing through its development cycles through many generations, strengthening their spirit.

Art did not come from aesthetics, but from utility.

Civilization arose later than culture, when the development of material begins.

Civilization is material.

Culture is spiritual.

The main word of culture is tradition.

The main thing for civilization is progress. Civilization is trying to drag culture into progress.

Previously culture was a way of existence, but now it is entertainment.

Culture is a set of spiritual and material values ​​developed by man over the entire period of his existence.

The term "civilization" did not appear until the late 18th century and described a civil society filled with freedom and justice.

Civilization- is highly developed cultural society, which arose during the transition of humanity from the period of savagery to management.

Civilization is characterized by orderly social order, the emergence of the state, the emergence of class division and private property.

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Spengler recognized civilization as the fate of any culture, which does not develop endlessly, but carries within itself the seed of death. It contains principles that inevitably draw it towards civilization... civilization is the death of the spirit of culture... the dynamic movement within culture with its crystallized forms inevitably leads to going beyond the boundaries of culture... On these paths the transition of culture to civilization is accomplished.

Culture is the creative activity of man. In culture, human creativity receives its expression. Civilization is the transition of culture, from contemplation, from the creation of values ​​to life itself. And, finally, culture is religious in its basis, civilization is non-religious. Culture comes from cult, it is connected with the cult of ancestors, it is impossible without sacred traditions. Civilization is the will to power, to structure the surface of the earth. Culture is national. Civilization is international. Culture is organic. Civilization is mechanical. Culture is based on inequality, on qualities. Civilization is imbued with a desire for equality; it wants to settle on quantities. The culture is aristocratic. Civilization is democratic.

The differences between culture and civilization are caused by “...largely the need to expand the perspectives of historical vision, to include in the object of theoretical research the sphere of material life, which did not fit into the traditional framework of analysis of philosophy, culture, and ignoring which in connection with scientific and technological development would mean discrediting the social philosophical constructions."

Why is civilization carrying man Does the social and technical improvement of life give Spengler a feeling of the death of culture? After all, they are preserved wonderful works art, scientific achievements, world cultural symbols. But Spengler saw a deeper and less obvious side of the matter. Culture is alive as long as it maintains a deeply intimate, intimate connection with human soul. The soul of a culture does not live on its own, but only in the souls of people who live by the meanings and values ​​of a given culture. “All art is mortal, not only individual creations, but also the arts themselves. The day will come when they will cease to exist last portrait Rembrandt and the last bar of Mozart's music - although the painted canvas and sheet music may remain. Since the last eye and the last ear, which had access to the language of their forms, will disappear. Any thought, any faith, any science is transitory, as soon as the minds that necessarily felt the worlds of their “eternal truths” as true fade away.”

If culture stops attracting and inspiring human souls, she's doomed. From here Spengler sees the danger that civilization brings. There is nothing wrong with improving life, but when it absorbs a person entirely, then there is no longer any mental strength left for culture. He has nothing against the conveniences and achievements of civilization, but he warns against a civilization that displaces genuine culture: “Culture and civilization are the living body of soulfulness and its music.”

Spengler does not deny civilization, but he is not a “man of civilization”, capable of throwing aside the old “cultural rubbish” in order to feel comfortable in the world of everyday concerns. From here follows his dual worldview, which was brilliantly characterized by N. Berdyaev: “The originality of Spengler is that there has never yet been a man of civilization... with such a consciousness as Spengler, a sad consciousness of the inevitable decline of the old culture, who would have such sensitivity and such a gift of insight into cultures of the past. Spengler's civilizing well-being and self-awareness are fundamentally contradictory and bifurcated. There is no... civilized complacency in him, there is no this belief in the absolute superiority of his era over previous generations and eras. Spengler understands everything too well. He doesn't new person civilization, he... - a man of the old European culture" Spengler was one of the first to feel this tragedy, and he was the first, in my opinion, to express it with amazing power and expressiveness in the forms of theoretical thought.

The main idea of ​​“The Decline of Europe” was expressed by I. Ya. Levish: Cycles of cultural development, their ups and downs create the impression of a series of coexisting or successive circular changes.” From Spengler's ideas a new direction in cultural studies and philosophy of science developed. After his work, researchers began to notice what had previously eluded them. Now it is impossible to do without studying how, in what way, the non-rational semantic foundations of culture determine the development of not only religion and art, but also science and technology. And the credit for discovering this problem belongs to Spengler. His “Decline of Europe” became an event in European culture. Of course, not everything in his book is perfect. But, perhaps, Spengler did not strive for this, since the main thing for him was to theoretically fully express the painful problems of the era, and he completely succeeded.

Following Oswald Spengler, the English historian A. Toynbee and other thinkers continued to develop the idea of ​​“cyclicality,” finding opportunities to save “Western civilization” either through the spread of clericalism, or even returning back to the ideals and way of life of past years.