In the worldview of humanity. At this stage of development, society is heterogeneous; the rich and the poor, the highly educated and the poor, are forced to coexist in it. primary education individuals, believers and atheists. Modern society needs individuals who are socially adapted, morally stable and have a desire for self-improvement. It is these qualities that are formed in early age in the family. Traditional society best meets the criteria for nurturing acceptable qualities in a person.
The concept of traditional society
Traditional society is a predominantly rural, agrarian and pre-industrial association of large groups of people. In the leading sociological typology “tradition - modernity” it is the main opposite of industrial. By traditional type societies developed in ancient and medieval eras. On modern stage examples of such societies are clearly preserved in Africa and Asia.
Signs of a traditional society
Distinctive Features traditional society manifest themselves in all spheres of life: spiritual, political, economic, economic.
The community is the basic social unit. It is a closed association of people united according to tribal or local principles. In the “man-land” relationship, it is the community that acts as a mediator. Its typology is different: feudal, peasant, urban. The type of community determines a person’s position in it.
A characteristic feature of traditional society is agricultural cooperation, which is formed by clan (family) ties. Relations are based on collective labor activity, the use of land, and systematic redistribution of land. Such a society is always characterized by weak dynamics.
Traditional society is, first of all, a closed association of people, which is self-sufficient and does not allow external influence. Traditions and laws determine it political life. In turn, society and the state suppress the individual.
Features of the economic structure
Traditional society is characterized by the predominance of extensive technologies and the use of hand tools, the dominance of corporate, communal, and state forms of ownership, while private property still remains inviolable. The standard of living of most of the population is low. In work and production, a person is forced to adapt to external factors, thus, society and the characteristics of the organization of work activity depend on natural conditions.
Traditional society is a confrontation between nature and man.
The economic structure becomes completely dependent on natural and climatic factors. The basis of such an economy is cattle breeding and agriculture, the results of collective labor are distributed taking into account the position of each member in the social hierarchy. In addition to agriculture, people in traditional society engage in primitive crafts.
Social relations and hierarchy
The values of a traditional society lie in honoring the older generation, old people, observing the customs of the family, unwritten and written norms and accepted rules of behavior. Conflicts that arise in teams are resolved with the intervention and participation of the elder (leader).
In a traditional society, the social structure implies class privileges and a rigid hierarchy. At the same time, social mobility is practically absent. For example, in India, transitions from one caste to another with an increase in status are strictly prohibited. The main social units of society were the community and the family. First of all, a person was part of a collective that was part of a traditional society. Signs indicating inappropriate behavior of each individual were discussed and regulated by a system of norms and principles. The concept of individuality and following the interests of an individual are absent in such a structure.
Social relations in traditional society are built on subordination. Everyone is included in it and feels part of the whole. The birth of a person, the creation of a family, and death occur in one place and surrounded by people. Labor activity and way of life are built, passed on from generation to generation. Leaving the community is always difficult and difficult, sometimes even tragic.
Traditional society is an association based on common characteristics of a group of people, in which individuality is not a value, the ideal scenario of fate is the fulfillment of social roles. Here it is forbidden not to live up to the role, otherwise the person becomes an outcast.
Social status influences the position of the individual, the degree of closeness to the community leader, priest, and chief. The influence of the head of the clan (elder) is unquestionable, even if individual qualities are called into question.
Political structure
The main wealth of a traditional society is power, which was valued higher than law or right. The army and the church play a leading role. The form of government in the state in the era of traditional societies was predominantly monarchy. In most countries, representative bodies of government did not have independent political significance.
Since the greatest value is power, it does not need justification, but passes to the next leader by inheritance, its source is God's will. Power in a traditional society is despotic and concentrated in the hands of one person.
The spiritual sphere of traditional society
Traditions are the spiritual basis of society. Sacred and religious-mythical ideas dominate both individual and public consciousness. Religion has significant influence on the spiritual sphere of traditional society, the culture is homogeneous. The oral method of exchanging information prevails over the written one. Spreading rumors is part of the social norm. The number of people with education is, as a rule, always small.
Customs and traditions also determine the spiritual life of people in a community that is characterized by deep religiosity. Religious tenets are also reflected in culture.
Hierarchy of values
The set of cultural values, revered unconditionally, also characterizes traditional society. The signs of a value-oriented society can be general or class-specific. Culture is determined by the mentality of society. Values have a strict hierarchy. The highest, without a doubt, is God. The desire for God shapes and determines the motives of human behavior. He is the ideal embodiment of good behavior, supreme justice and the source of virtue. Another value can be called asceticism, which implies the renunciation of earthly goods in the name of acquiring heavenly ones.
Loyalty is the next principle of behavior expressed in serving God.
In a traditional society, second-order values are also distinguished, for example, idleness - refusal physical labor generally or only on certain days.
It should be noted that they all have a sacred character. Class values can be idleness, militancy, honor, personal independence, which was acceptable for representatives of the noble strata of traditional society.
The relationship between modern and traditional societies
Traditional and modern society are closely interconnected. It was as a result of the evolution of the first type of society that humanity entered the innovative path of development. Modern society is characterized by a fairly rapid change in technology and continuous modernization. Cultural reality is also subject to change, which leads to new life paths for subsequent generations. Modern society is characterized by a transition from state form ownership to private, as well as disregard for individual interests. Some features of traditional society are also inherent in modern society. But, from the point of view of Eurocentrism, it is backward due to its closeness to external relations and innovation, the primitive, long-term nature of changes.
1) The concept of traditional society/ Traditional society is the foundation for the formation of modern civilization.
2) Characteristic features of traditional societies:
a) the agricultural nature of the economy;
b) fusion of power and property;
c) the patriarchal nature of society and the state;
d) the predominance of collectivist forms of social consciousness;
d) low rates social changes and social mobility.
3) Main types of traditional societies:
a) societies of the ancient medieval East;
b) ancient societies of Greece and Rome;
c) medieval feudal society in Western Europe;
d) Old Russian and medieval Russian society.
4) Specifics social stratification traditional societies:
a) caste or class system;
b) predominance of prescribed statuses;
c) the church and the army as the most important social elevators;
G) limited opportunities individuals to change their status.
5) Preservation of elements of traditional societies in the modern era.
8. Information society and its features.
1) The concept of the information society / Information society is the modern stage of human history.
2) Prerequisites for the birth of the information society:
a) scientific and technological revolution;
b) formation of a new scientific picture of the world;
c) microprocessor revolution.
3) Characteristic features of the information society:
a) priority development of the high technology sector and the service sector;
b) development of electronic means of mass communications;
c) the use of artificial intelligence in all spheres of social and human life;
d) recognition of the priority of human rights and freedoms.
e) changes in the social structure of society.
4) The contradictory nature of information civilization:
a) displacement of a person from a number of spheres;
b) increasing human dependence on a personal computer;
c) involving a person in the world of virtual contacts and communication;
d) deepening the separation of man from the natural environment.
5) The need to preserve humanity, humanistic culture in the information society.
9.The problem of international terrorism as a global problem of our time.
1) Threats and challenges of modern humanity.
2) International terrorism as a threat to the world community.
3) Causes of international terrorism:
b) aggressive introduction of the values and norms of Western society into the non-Western world, oppression of non-Western cultures and values;
c) political dominance Western countries in the global world.
4) Features of terrorism at the present stage:
a) supranational character;
b) use of modern network technologies and resources;
c) the presence of significant financial, intellectual, and human resources;
d) the use of religious and sociocultural program settings.
5) The main areas of activity of international terrorists:
a) organizing psychological attacks using media technologies;
b) preparation and conduct of terrorist acts;
c) organizing attacks on the Internet against large financial centers and banks.
6) Ways and means of the world community’s fight against terrorists.
7) The role of the Russian Federation in countering the terrorist threat.
10.Socio-demographic problems of our time.
1) Socio-demographic problems as part of the global problems of our time. / The essence of socio-demographic problems of modern humanity.
2) Causes of socio-demographic problems:
a) the gap in the levels of economic and social development between countries and regions of the world;
b) changing the way of life of people with the entry into the information age;
c) the influence of world wars and the activities of totalitarian regimes in the 20th century.
3) Main manifestations of global problems:
a) uncontrolled growth in the birth rate in developing countries, the inability to provide a decent standard of living for people;
b) aging of a number of European nations, declining birth rates;
c) high mortality rate due to the insufficient development of the healthcare system and low standard of living.
4) Ways to overcome socio-demographic problems:
a) strengthening the family, traditional family foundations;
b) improving the standard of living of the population in developing countries;
c) pursuing a holistic migration policy, taking into account the interests of countries with different demographic problems;
d) improvement and development of the healthcare and social security system..
5) Specifics of socio-demographic problems in the Russian Federation.
11.The process of globalization and its contradictions.
1) The concept of globalization. / Globalization is the process of forming a single humanity.
2) Manifestations of globalization in various fields life of modern society:
a) economic globalization (formation of a single world market, single supranational financial centers (World Bank, International Monetary Fund, World Trade Organization));
b) political globalization (formation of supranational centers for making political decisions (UN, G8, European Union), formation of common standards for democratic institutions);
c) social globalization (expanding the circle of communication, forming online social communities, bringing countries and peoples closer together);
d) globalization in the spiritual sphere (spread popular culture, common cultural standards).
3) The main positive consequences of globalization:
a) acceleration economic development, dissemination of economic innovations;
b) improving living standards and consumption standards in the world;
c) dissemination of universal ideas about humanism and democracy;
d) bringing people closer together different countries through network communication.
4) Contradiction and ambiguity of globalization processes:
a) a threat to a number of industries national economies;
b) Westernization, the imposition of the values and traditions of the Western world on non-Western countries;
c) a threat to the preservation of a number of national languages and cultures;
d) distribution of low-quality samples and products of mass culture.
5) Participation of the Russian Federation in the processes of globalization.
Electoral systems
1. The concept of electoral systems (What is political system?)
2. Components of electoral systems
a) suffrage
b) electoral process
3. Principles of democratic suffrage
a) equality
b) universality
d) freedom of elections
4. Types of electoral system:
a) majority
b) proportional
c) mixed
1. Concept of taxes
2.Types of taxes
b) indirect
3.Tax functions
4.Types of taxes
a) federal
b) regional
c) local
5.Taxpayers
Economics and its role in society
1. The concept of economics
a) economics as a science
b) economics as a household
2.Types of economic systems. a) traditional b) command-admin c) market 2. Economic problems
3. Macro and microeconomics
4.Economic activity
5.Economy meters activities
6. The role of economics in the life of society
Economic growth
1.The concept of economic growth
2.Measurement of economic growth
3.Economic factors growth
c) capital
4.Ways to achieve economic growth
a) intense
b) extensive
5.New quality economical. Growth
1. Definition of money.
2. Money requirements.
a) rare in nature
b) wear resistance
c) money should be shared
3.Functions of money in society.
a) medium of exchange, measure of value
b) means of payment
c) a means of savings
4.Modern types of money.
5. Communication processes. with money.
Economy and state.
1.Composition economical. state policy
a) financial
b) investment, scientific and technical.
c) foreign economic, agricultural
d) banking, social
2.Economic functions of the state
a) stabilization of the economy
b) protection of property rights
c) redistribution of income
d) regulation money circulation
3. General economic goals of the state
4.Mechanisms of state regulation. economics
5. Qualitatively new functional state. in post-industrial total
Inflation
1.Definition
2.Types of inflation
a) creeping
b) galloping
c) hyperinflation
3.Causes of inflation
4.The influence of inflation on the economy.
5.Anticrisis policy of the state.
Law in the system of social norms.
1.Definition of social norms and law
2. Signs of law
a) generally binding norms
b) formally defined
c) established by the state
d) protected by state coercive forces
e) systemicity of norms
3.Structure of law, branches of law
a) constitutional law
b) administrative
c) criminal
d) civil
d) labor
e) family
4.Sources of law
5.Legal institutions
1.Types of offenses
a) misconduct (disciplinary, civil, administrative);
b) crimes;
2. The concept of legal responsibility.
3. Types of legal liability
a) criminal
b) administrative
c) civil law
d) disciplinary
e) constitutional
3. Grounds and conditions of the offensive
4. Release from liability
5.Features of legal responsibility for minors
Social role
1. The concept of “Social role”
2. Role set
a) main roles
b) situational roles
3. Social role structure
4. Types role conflicts
a) inter-role
b) personal role
c) intra-role
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Instructions
The life activity of a traditional society is based on subsistence (agriculture) farming with the use of extensive technologies, as well as primitive crafts. This social structure is typical for the period of antiquity and the Middle Ages. It is believed that any that existed during the period from the primitive community until the beginning of the industrial revolution belongs to the traditional species.
During this period, hand tools were used. Their improvement and modernization occurred at an extremely slow, almost imperceptible pace of natural evolution. The economic system was based on the application natural resources, it was dominated by mining, trade, and construction. People led a mostly sedentary lifestyle.
The social system of traditional society is estate-corporate. It is characterized by stability, preserved for centuries. There are several different classes that do not change over time, maintaining an unchanged and static nature of life. To many societies traditional look commodity relations are either not characteristic at all, or are so poorly developed that they are focused only on meeting the needs of small representatives of the social elite.
A traditional society has the following characteristics. It is characterized by the total dominance of religion in the spiritual sphere. Human life is considered to be the fulfillment of God's providence. The most important quality of a member of such a society is the spirit of collectivism, a sense of belonging to his family and class, as well as a close connection with the land where he was born. Individualism was not typical for people during this period. Spiritual life was more significant for them than material wealth.
The rules of coexistence with neighbors, life in, and attitude towards were determined by established traditions. A person has already acquired his status. The social structure was interpreted only from the point of view of religion, and therefore the role of the government in society was explained to the people as a divine purpose. The head of state enjoyed unquestioned authority and played a vital role in the life of society.
Traditional society is demographically characterized by high, high mortality and a fairly low life expectancy. Examples of this type today are the way of life of many countries in the North-Eastern and North Africa(Algeria, Ethiopia), southeast Asia (in particular Vietnam). In Russia, a society of this type existed before mid-19th century. Despite this, by the beginning of the new century it was one of the most influential and largest countries in the world and had the status of a great power.
The main spiritual values that are distinguished are the culture of our ancestors. Cultural life was predominantly focused on the past: respect for one’s ancestors, admiration for the works and monuments of previous eras. Culture is characterized by homogeneity (homogeneity), its own traditions and a fairly categorical rejection of the cultures of other peoples.
According to many researchers, traditional society is characterized by a lack of choice in spiritual and cultural terms. The worldview and stable traditions that dominate in such a society provide a person with a ready-made and clear system of spiritual guidelines and values. And therefore the world seems understandable to a person, not raising unnecessary questions.
] The social structure in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in Eastern countries), and a special way of regulating the life of society, based on traditions and customs. This organization society actually strives to preserve unchanged the socio-cultural foundations of life that have developed in it.
General characteristics
A traditional society is characterized by:
- traditional economy, or the predominance of the agricultural way of life (agrarian society),
- structural stability,
- estate organization,
- low mobility,
A traditional person perceives the world and the established order of life as something inextricably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition and social origin.
According to the formula formulated in 1910–1920. According to L. Lévy-Bruhl's concept, people of traditional societies are characterized by prelogical (“prelogique”) thinking, incapable of discerning the inconsistency of phenomena and processes and controlled by mystical experiences of participation (“participation”).
In a traditional society, collectivist attitudes prevail, individualism is not encouraged (since freedom of individual action can lead to a violation of the established order, tested by time). In general, traditional societies are characterized by the predominance of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (states, etc.). What is valued is not so much individual capacity as the place in the hierarchy (official, class, clan, etc.) that a person occupies. As noted, Emile Durkheim in his work “On the Division of Social Labor” showed that in societies of mechanical solidarity (primitive, traditional), individual consciousness is entirely outside the “I”.
In a traditional society, as a rule, relations of redistribution, rather than market exchange, prevail, but elements market economy are strictly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy class); the redistribution system may be regulated by tradition, but market prices are not; forced redistribution prevents “unauthorized” enrichment/impoverishment of both individuals and classes. The pursuit of economic gain in traditional society is often morally condemned and opposed to selfless help.
In a traditional society, most people live their entire lives in a local community (for example, a village), and connections with the “big society” are rather weak. At the same time, family ties, on the contrary, are very strong.
The worldview (ideology) of a traditional society is determined by tradition and authority.
“For tens of thousands of years, the life of the overwhelming majority of adults was subordinated to the tasks of survival and therefore left even less room for creativity and non-utilitarian cognition than for play. Life was based on tradition, hostile to any innovations; any serious deviation from the given norms of behavior was a threat to everything to the team,” writes L. Ya. Zhmud.
Transformation of traditional society
Traditional society appears to be extremely stable. As the famous demographer and sociologist Anatoly Vishnevsky writes, “everything in it is interconnected and it is very difficult to remove or change any one element.”
In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Periods of accelerated development also occurred in traditional societies ( shining example- changes in the territory of Eurasia in the 1st millennium BC. BC), but even during such periods the changes were carried out slowly by modern standards, and upon their completion society again returned to a relatively static state with a predominance of cyclical dynamics.
At the same time, since ancient times there have been societies that cannot be called completely traditional. The departure from traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. Ancient Rome (before the 3rd century AD) with its civil society stands apart.
The rapid and irreversible transformation of traditional society began to occur only in the 18th century as a result of the industrial revolution. By now, this process has captured almost the entire world.
Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of guidelines and values, loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity are not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.
The most painful transformation of traditional society occurs in cases where the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.
During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).
The transformation of traditional society ends with the demographic transition. The generation that grew up in small families has a psychology that differs from the psychology of a traditional person.
Opinions about the need (and extent) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the “golden age” of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society “has no chance,” although it “fiercely resists.” According to the calculations of Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the number of humanity must be reduced by several hundred times.
See also
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Notes
Literature
- (chapter “Historical dynamics of culture: features of the culture of traditional and modern societies. Modernization")
- Nazaretyan A.P. // Social sciences and modernity. 1996. No. 2. P. 145-152.
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An excerpt characterizing Traditional Society
– It was a terrible sight, children were abandoned, some were on fire... In front of me they pulled out a child... women, from whom they pulled things off, tore out earrings...Pierre blushed and hesitated.
“Then a patrol arrived, and all those who were not robbed, all the men were taken away. And me.
– You probably don’t tell everything; “You must have done something…” Natasha said and paused, “good.”
Pierre continued to talk further. When he talked about the execution, he wanted to avoid the terrible details; but Natasha demanded that he not miss anything.
Pierre started to talk about Karataev (he had already gotten up from the table and was walking around, Natasha was watching him with her eyes) and stopped.
- No, you cannot understand what I learned from this illiterate man - a fool.
“No, no, speak up,” said Natasha. - Where is he?
“He was killed almost in front of me.” - And Pierre began to tell lately their retreats, Karataev’s illness (his voice trembled incessantly) and his death.
Pierre told his adventures as he had never told them to anyone before, as he had never recalled them to himself. He now saw, as it were, a new meaning in everything that he had experienced. Now, when he was telling all this to Natasha, he experienced that rare pleasure that women give when listening to a man - not smart women who, while listening, try to either remember what they are told in order to enrich their mind and, on occasion, retell the same or adapt what is being told to their own and quickly communicate their clever speeches developed in their small mental economy; but the pleasure that real women give, gifted with the ability to select and absorb into themselves all the best that exists in the manifestations of a man. Natasha, without knowing it herself, was all attention: she did not miss a word, a hesitation in her voice, a glance, a twitch of a facial muscle, or a gesture from Pierre. She caught the unspoken word on the fly and brought it directly into her open heart, guessing the secret meaning of all Pierre’s spiritual work.
Princess Marya understood the story, sympathized with it, but she now saw something else that absorbed all her attention; she saw the possibility of love and happiness between Natasha and Pierre. And for the first time this thought came to her, filling her soul with joy.
It was three o'clock in the morning. Waiters with sad and stern faces came to change the candles, but no one noticed them.
Pierre finished his story. Natasha, with shining, animated eyes, continued to look persistently and attentively at Pierre, as if wanting to understand something else that he had not expressed, perhaps. Pierre, in bashful and happy embarrassment, occasionally glanced at her and thought of what to say now in order to shift the conversation to another subject. Princess Marya was silent. It didn’t occur to anyone that it was three o’clock in the morning and that it was time to sleep.
“They say: misfortune, suffering,” said Pierre. - Yes, if now, this minute they told me: do you want to remain what you were before captivity, or first go through all this? For God's sake, once again captivity and horse meat. We think how we will be thrown out of our usual path, that everything is lost; and here something new and good is just beginning. As long as there is life, there is happiness. There is a lot, a lot ahead. “I’m telling you this,” he said, turning to Natasha.
“Yes, yes,” she said, answering something completely different, “and I would like nothing more than to go through everything all over again.”
Pierre looked at her carefully.
“Yes, and nothing more,” Natasha confirmed.
“It’s not true, it’s not true,” Pierre shouted. – It’s not my fault that I’m alive and want to live; and you too.
Suddenly Natasha dropped her head into her hands and began to cry.
- What are you doing, Natasha? - said Princess Marya.
- Nothing, nothing. “She smiled through her tears at Pierre. - Goodbye, time to sleep.
Pierre stood up and said goodbye.
Princess Marya and Natasha, as always, met in the bedroom. They talked about what Pierre had told. Princess Marya did not speak her opinion about Pierre. Natasha didn't talk about him either.
“Well, goodbye, Marie,” Natasha said. – You know, I’m often afraid that we don’t talk about him (Prince Andrei), as if we are afraid to humiliate our feelings and forget.
Princess Marya sighed heavily and with this sigh acknowledged the truth of Natasha’s words; but in words she did not agree with her.
- Is it possible to forget? - she said.
“It felt so good to tell everything today; and hard, and painful, and good. “Very good,” said Natasha, “I’m sure he really loved him.” That's why I told him... nothing, what did I tell him? – suddenly blushing, she asked.
- Pierre? Oh no! How wonderful he is,” said Princess Marya.
“You know, Marie,” Natasha suddenly said with a playful smile that Princess Marya had not seen on her face for a long time. - He became somehow clean, smooth, fresh; definitely from the bathhouse, do you understand? - morally from the bathhouse. Is it true?
“Yes,” said Princess Marya, “he won a lot.”
- And a short frock coat, and cropped hair; definitely, well, definitely from the bathhouse... dad, it used to be...
“I understand that he (Prince Andrei) did not love anyone as much as he did,” said Princess Marya.
– Yes, and it’s special from him. They say that men are friends only when they are very special. It must be true. Is it true that he doesn't resemble him at all?
- Yes, and wonderful.
“Well, goodbye,” Natasha answered. And the same playful smile, as if forgotten, remained on her face for a long time.
Pierre could not fall asleep for a long time that day; He walked back and forth around the room, now frowning, pondering something difficult, suddenly shrugging his shoulders and shuddering, now smiling happily.
He thought about Prince Andrei, about Natasha, about their love, and was either jealous of her past, then reproached her, then forgave himself for it. It was already six o'clock in the morning, and he was still walking around the room.
“Well, what can we do? If you can’t do without it! What to do! So, this is how it should be,” he said to himself and, hastily undressed, went to bed, happy and excited, but without doubts and indecisions.
“We must, strange as it may be, no matter how impossible this happiness is, we must do everything in order to be husband and wife with her,” he said to himself.
Pierre, a few days before, had set Friday as the day of his departure for St. Petersburg. When he woke up on Thursday, Savelich came to him for orders about packing his things for the road.
“How about St. Petersburg? What is St. Petersburg? Who's in St. Petersburg? – he asked involuntarily, although to himself. “Yes, something like that a long time ago, long ago, even before this happened, I was planning to go to St. Petersburg for some reason,” he remembered. - Why? I'll go, maybe. How kind and attentive he is, how he remembers everything! - he thought, looking at Savelich’s old face. “And what a pleasant smile!” - he thought.
- Well, don’t you want to go free, Savelich? asked Pierre.
- Why do I need freedom, Your Excellency? We lived under the late count, the kingdom of heaven, and we see no resentment under you.
- Well, what about the children?
“And the children will live, your Excellency: you can live with such gentlemen.”
- Well, what about my heirs? - said Pierre. “What if I get married... It could happen,” he added with an involuntary smile.
“And I dare to report: a good deed, your Excellency.”
“How easy he thinks it is,” thought Pierre. “He doesn’t know how scary it is, how dangerous it is.” Too early or too late... Scary!
- How would you like to order? Would you like to go tomorrow? – Savelich asked.
Traditional
 |
Industrial
 |
Post-industrial
 |
| 1.ECONOMY. | ||
| Subsistence farming | Based on industry, agriculture— increasing labor productivity. Destruction of natural dependence. | The basis of production is information. The service sector comes to the fore. |
| Primitive crafts | Machinery | Computer technology |
| The predominance of collective forms of ownership. Protection of property of only the upper class of society. Traditional economics. | The basis of the economy is state and private property, a market economy. | Availability different forms property. Mixed economy. |
| The production of goods is limited to a certain type, the list is limited. | Standardization is uniformity in the production and consumption of goods and services. | Individualization of production, up to exclusiveness. |
| Extensive economy | Intensive economy | Increasing the share of small-scale production. |
| Hand tools | Machine technology, conveyor production, automation, mass production | The economic sector associated with the production of knowledge, processing and dissemination of information has been developed. |
| Dependence on natural and climatic conditions | Independence from natural and climatic conditions | Cooperation with nature, resource-saving, environmentally friendly technologies. |
| Slow introduction of innovations into the economy. | Scientific and technological progress. | Modernization of the economy. |
| The standard of living of the majority of the population is low. | Growing income of the population. Mercantilism consciousness. | High level and quality of life of people. |
| 2. SOCIAL SPHERE. | ||
| Dependence of position on social status. The main units of society are family, community | The emergence of new classes - the bourgeoisie and the industrial proletariat. Urbanization. | Erasing class differences. Increasing share of the middle class. The share of the population engaged in processing and disseminating information over the labor force in agriculture and industry is increasing significantly |
| Stability of the social structure, stable boundaries between social communities, adherence to a strict social hierarchy. Estate. | The mobility of the social structure is great, the possibilities of social movement are not limited. The emergence of classes. | Eliminating social polarization. Blurring class differences. |
| 3. POLITICS. | ||
| Dominance of the Church and the Army | The role of the state is increasing. | Political pluralism |
| Power is hereditary, the source of power is the will of God. | The dominance of law and law (though, more often on paper) Equality before the law. Individual rights and freedoms are legally established. The main regulator of relations is the rule of law. | Civil society. Relations between the individual and society are built on the principle of mutual responsibility. |
| Monarchical forms of government, no political freedoms, power above the law, absorption of the individual by the collective, despotic state The state subjugates society, society is outside the state and its control does not exist. | Providing political freedoms, the republican form of government prevails. A person is an active subject of politics. Democratic transformations | Law, right - not on paper, but in practice. Democracy. Consensus democracy. Political pluralism. |
| 4. SPIRITUAL SPHERE. | ||
| Norms, customs, beliefs. | Continuing education. | |
| Providentialism consciousness, fanatical attitude towards religion. | Secularization consciousness. The emergence of atheists. | Freedom of conscience and religion. |
| Individualism and individual identity were not encouraged; collective consciousness prevailed over the individual. | Individualism, rationalism, utilitarianism of consciousness. | The desire to prove oneself, to achieve success in life. |
| There are few educated people, the role of science is not great. The education is elite. | The role of knowledge and education is great. Mainly secondary education. | The role of science, education, and the information age is great. Higher education. A global telecommunications network—the Internet—is being formed. |
| The predominance of oral information over written information. | The dominance of mass culture. | Availability different types culture |
| TARGET. | ||
| Adaptation to nature. | Liberation of man from direct dependence on nature, partial subordination of it to himself. The emergence of environmental problems. | Anthropogenic civilization, i.e. in the center is a person, his individuality, interests. solving environmental problems. |
Conclusions
Types of society.
Traditional society- a type of society based on subsistence agriculture, a monarchical system of government and the predominance of religious values and worldview.
Industrial society- type of society based on industrial development, market economy, implementation scientific achievements in economics, emergence democratic form board, on high level development of knowledge, on scientific and technological progress, secularization of consciousness.
Post-industrial society– modern type society, based on the dominance of information (computer technology) in production, development of the service sector, lifelong education, freedom of conscience, consensus democracy, and the formation of civil society.
TYPES OF SOCIETY
1.By degree of openness:
— closed society – characterized by a static social structure, limited mobility, traditionalism, very slow introduction of innovations or their absence, and authoritarian ideology.
— open society – characterized by a dynamic social structure, high social mobility, the ability to innovate, pluralism, and the absence of state ideology.
- By availability of writing:
— preliterate
—written (knowing the alphabet or symbolic writing)
3.According to the degree of social differentiation (or stratification):
— simple — pre-state formations, there are no managers and subordinates)
— complex – several levels of management, layers of the population.
Explanation of terms
| Terms, concepts | Definitions |
| individualism of consciousness | a person’s desire for self-realization, manifestation of his personality, self-development. |
| mercantilism | goal - accumulation of wealth, achievement material well-being, money issues come first. |
| providentialism | a fanatical attitude towards religion, complete subordination to it of the life of both an individual and the entire society, a religious worldview. |
| rationalism | the predominance of reason in human actions and actions, rather than emotions, an approach to resolving issues from the point of view of reasonableness - unreasonableness. |
| secularization | the process of liberation of all spheres public life, as well as the consciousness of people from under the control and influence of religion |
| urbanization | growth of cities and urban populations |
Material prepared by: Melnikova Vera Aleksandrovna