Material culture is the world of things created or transformed by man. These include new varieties of plants, new breeds of animals, production, consumption, everyday life and man himself in his material, physical essence. The very first steps of culture on earth are connected with things, tools with which man influenced the world around him. Animals can also use various natural objects in the process of obtaining food, but none of them has created anything that does not exist in nature. Only man turned out to be capable of creating new objects that expand his capabilities and abilities to satisfy his needs.

This creative process had extremely important consequences. On the one hand, simultaneously with the creation and mastery of tools and the taming of nature (fire, animals), human consciousness gradually developed. For further activities It turned out that the senses alone were not enough for him, which reflect only the external aspects of things. Actions with things required an understanding of their internal properties, relationships between parts of objects, the causes and possible consequences of one’s own actions, and much more, without which human survival in the world is impossible. The need for such an understanding gradually develops the abstract-logical activity of consciousness, thinking. The great German philosopher Ludwig Feuerbach (1804-1872) said that animals reflect only the necessary light of the sun directly for life, humans reflect the radiance of distant stars; only human eyes know selfless joys, only man knows spiritual feasts. But man was able to come to spiritual feasts only when he began to change the world around him, when he created the tools of labor, and with them his history, in the process of which he endlessly improved them and improved himself.

On the other hand, along with the improvement of tools, living conditions also changed, knowledge of the world developed, relationships between people became more complex, and material culture became more and more intertwined with the also developing spiritual culture, forming a systemic integrity. To more fully understand the structure of culture, it is necessary to dismember this integrity and consider separately its main elements.

The culture of production is the most important element in material culture, since it is it that determines the quality of life in which this or that local culture develops and influences it. From whatever point of view we consider the forms and methods human existence in the world, it should be recognized that only the activity of obtaining and creating material wealth is the basis of our life. A person eats to live, but he also needs other objects, without which life is similar to animal existence (home, clothes, shoes), as well as what can be used to create it. First of all, in the process of human activity various tools of labor are created. It was they who laid the foundation for the formation of man as a rational being (as opposed to an animal) and became the main condition for his further development.

The early period of human existence left us with only primitive objects associated with the most important task of society at that time - the task of survival. Based on the tools that our ancestor used, we can draw conclusions about his general development, the types of activities and, consequently, the skills that he possessed. But people also made objects not related to work - utensils and decorations, sculptural images and drawings. All this also required for its creation special devices, and certain knowledge about the materials used, and the corresponding skills. Many researchers believe that necklaces made of natural materials, figurines, and drawings were directly related to the same main task. Each element of the necklace signified the practical achievement of the person wearing it, the figures of people and animals, the drawings carried a magical meaning, everything was subordinated to one single goal - obtaining a means of subsistence. We can say that production activity forms the basis of the entire culture of the world; in any case, it served as the motivating force that revealed human capabilities, developed them and established “active man” (homo agens) in the world.

Already at the earliest stages of material production, three of its main components were formed and established, which became certain indicators of culture: technical equipment (tools of labor, means of labor and production, etc.), the labor process and the result of labor.

The degree of development of technology and all its elements in society demonstrates the level of knowledge accumulated by it related to providing living space, meeting the needs of each person, and the characteristics of the needs themselves. Each tool of labor is not only objectified knowledge, but also a necessary condition for human activity. Consequently, it requires appropriate skills and abilities from those who apply it. Thus, the emergence of new technology and new technologies raises society to a new stage of development. Labor activity creates a double connection between people and production: a person creates a tool of labor, and a tool of labor creates, changes and, to a certain extent, improves a person. However, the relationship between man and tools is contradictory. Each new tool to one degree or another increases the natural capabilities of a person (expands the scope of his activity, reduces the expenditure of muscular energy, acts as a manipulator where the environment is dangerous for a person, takes on routine work), but thereby limiting the manifestation of his abilities, since an increasing number of actions cease to require him to fully devote his own strength. This increases labor productivity, improves individual abilities and skills of the worker, but dulls all other human data, “cancels” it as unnecessary. Together with the division of labor, a person becomes a “partial” person, his universal capabilities do not find application. He specializes, developing only one or a few of his abilities, and his other abilities may never reveal themselves. With the development of machine production, this contradiction deepens: production needed a person only as an appendage to the machine. Work on an assembly line is dull, since the worker has neither the need nor even the opportunity to think about what actions he is performing; all this must be brought to automaticity. These “demands” of technology for man marked the beginning of the process of alienation, in which both technology and the results of labor begin to confront man as a kind of external force. The creation of automated production intensified the processes of alienation and brought to life many new problems. At the center of them is the problem of a person’s loss of his individuality. The measure of culture of society and production is largely related to whether it will be possible to overcome the process of alienation and return a person to his personal beginning. One thing is clear: the more developed the technology, the higher the certain general, abstract level of skills and abilities, the wider the range of professions needed by society, the richer the range of goods and services. It is believed that all this should ensure high development of culture. But that's not true. There is still no strict relationship between the technical equipment of production and the level of general culture of society. The development of technology is not a condition for the equally high development of spiritual culture and vice versa. Narrow specialization is the opposite of the universality and integrity of a person, and the culture of a society based on highly developed production and high technology forces a person to “pay” for this progress. Those employed in such production and the people generated by it constitute a faceless mass, a crowd that is manipulated by popular culture. Therefore, modern scientists are looking for ways to resolve this kind of contradictions, suggesting that the culture of society and production itself becomes fully culture only if society compensates a person for his spiritual losses. Thus, the culture of production breaks the boundaries of its existence and turns out to be interconnected with all aspects of society, its goals, principles, ideals and values.

The culture of production begins with the mutual relationship between man and technology, which consists in the degree of man’s mastery of technology. But another contradiction arises between man and technology: technology can be improved endlessly, but man is not infinite. Therefore, the development of a culture of technical relations requires the humanization of technology. This means that when creating new technology, it is important to take into account the physical and mental characteristics of the person himself. Development and design of labor tools, equipment and technical systems ergonomics is involved in meeting the needs of a person as much as possible.

The labor process is the central link in production culture. It links together all stages of product creation, so it includes a variety of elements labor activity- from abilities, skills, mastery of performers to management problems. A modern American expert on leadership issues, Stephen R. Covey, believes that the effectiveness of any activity (he calls it a skill that is developed by a person in the process of activity) is at the intersection of knowledge, skill and desire. We can say that the same qualities underlie the culture of the labor process. If all the elements of the labor process we have named are on different levels development and perfection (for example: knowledge is higher than skills; there is knowledge and skills, there is no desire; there is desire and knowledge, but no skills, and so on), it is impossible to talk about the culture of production as a whole. If in the field of technology the main role belongs to technical relations, then for the labor process the relations between technology and technology (technological relations) and between man and man (production relations) are more significant. High technologies involve and high level knowledge, practical and theoretical, and a higher level of training of specialists. Since high technologies most significantly affect economic, environmental, and moral relations existing in society, the training of specialists for such production should involve the development of not only production skills, but also personal qualities, associated with responsibility, the ability to see, formulate and solve problems of varying degrees of difficulty, and have creative potential.

The production system and all the relationships that develop within it are contradictory. The culture of production largely depends on how and to what extent these contradictions are resolved in society. So, if the level of technical development is high, but people do not have the knowledge to work with this technology, then it is impossible to talk about production culture. Another example: workers have the necessary level of development, but the technology is primitive, therefore, in this case we cannot talk about production culture. A culture of production in the full sense of the word is possible only with the harmony of interaction between man and technology. Improvement of technology should bring to life an increase in the level of professional training of people, and an increased level of professionalism is a condition for further improvement of technology.

Since part of production culture is related to relationships between people, great place it focuses on management culture. In ancient civilizations, production management involved coercion. In primitive society, there was no place for coercion as a form of relations between people: life itself, its conditions, daily and hourly forced people to extract and create material wealth for the sake of survival. Modern highly developed production cannot use direct coercion. The tools of labor became too difficult to use, and professional mastery of them turned out to be impossible without the internal discipline, responsibility, energy and initiative of the worker. As work becomes more complex, there are fewer and fewer possibilities for effective direct control and coercion: “you can bring a horse to water, but you cannot force it to drink.” That's why management activities consists in streamlining connections in society as a whole, in production as its main component and is increasingly replacing coercion. Management culture, on the one hand, is associated with economic, political and legal culture, on the other, includes production ethics, morality, morality, knowledge of etiquette, the ability to place people in the production process in such a way as to take them into account individual characteristics and production needs. Otherwise, the labor process inevitably comes to crises or conflicts. Everything mentioned above relates to a special level of human culture, which is called professional culture.

Professional culture is a complex systemic unity that combines practical skills and abilities in the field of specific activities, possession of the equipment necessary in a given branch of production, special theoretical knowledge directly or indirectly related to production activities, as well as moral norms and rules , necessary in the production system. Professional culture is at the intersection of a person’s general culture and his special training, therefore it includes those criteria that determine relationships in the production process and the requirements that exist in society outside of production. The culture of production reveals itself in the creation of objects and things that meet the needs of society. This means that the items produced must be diverse, functional, economical, have high quality performance and aesthetic appearance. Each produced object, representing objectified knowledge, demonstrates a specific cultural level society, industry or enterprise. In addition, it reflects the technology of its execution, the materials used speak volumes: all of these are indicators of the culture of this production. Of course, it is possible to produce unique items using outdated equipment, manual labor, massive use of unskilled labor, but such production becomes unprofitable. So the efficiency of production, the optimal ratio of costs and profits in it are also indicators of the culture of the enterprise. Manufactured products can influence the entire lifestyle of society, shaping its tastes, needs and demand. Things created in production occupy a central place in everyday culture.

The culture of everyday life is the material environment (apartment, house, production) and at the same time the attitude towards it. It also includes the organization of this environment, in which the aesthetic tastes, ideals and norms of man and society are manifested. Throughout history, the material world has “absorbed” all the features of the economic, social, and artistic level of development of society. For example, in conditions subsistence farming the man himself performed all types of labor: he was a farmer, a cattle breeder, a weaver, a tanner, and a builder, and therefore he made things designed for long-term use. “The house, tools, dishes and even clothes have served more than one generation.” All things made by one person reflected his idea of ​​their practical use, as well as the characteristics of his artistic views, attitude and worldview. Most often, these handicrafts are unique, but not always skillful. When things began to be made by professionals - artisans, they became more skillful and decorative - decorated, some of them became more complex. Social inequality among people at this time determines inequality in the design of the material sphere. The surviving household items clearly demonstrate the lifestyle of a particular social stratum. Each cultural era leaves its mark on the world of things, revealing in them its own stylistic characteristics. These features relate not only to architecture, home decoration, furniture, but also clothing, hairstyles, and shoes. The material environment “reproduces” the entire system of cultural norms, aesthetic views and all the specifics of a certain era. Using the example of two drawings, comparing the main elements of life of Gothic (Middle Ages) and Rococo (XVIII century), a quick glance is enough to see how the architectural principles, decorative elements, furniture and clothing of people of each period relate to each other.

Gothic style. Rococo.

The emergence of industrial production created a world of standard things. In them, differences in social properties were somewhat smoothed out. However, endlessly repeating similar forms, styles, varieties, they impoverished and depersonalized the environment. Therefore, in the most diverse social strata there appears a desire for more frequent changes in the environment, and then for the search for an individual style in solving material problems. environment.

The culture of everyday life presupposes functionality, aesthetic organization - design (English design “plan, project, drawing, drawing”) and economy of the material environment. The activities of modern designers are devoted to the task of organizing the everyday sphere, eliminating “objective chaos” in it. It can hardly be said that the quantity or cost of things in any way determines the culture of the room, but the fact that they demonstrate it can be said with certainty. By how the interior of the enterprise is organized, one can judge the attitude towards employees or visitors, as well as the lifestyle and activities of the team. If we paraphrase the statement of K. S. Stanislavsky (1863-1938) that the theater begins with a coat rack, then we can say about any room that everything in it is important: from the coat rack to the utility rooms. The same can be applied to home interiors.

Another side of everyday culture is the attitude towards the environment. For example, even in the most undemanding videos, if they want to show a negative social environment, they show scribbled walls, untidy, broken furniture, dirty, uncleaned rooms. In the film “Orchestra Rehearsal,” the great film director Federico Fellini (1920-1993) associates such vandalism of people with a symbolic picture of the end of the world, believing that its main symptom is the loss of culture in relation to everything that surrounds a person. However, the attitude towards things can also be exaggerated, excessive, when things are perceived as the only value in life. At one time, the word “materialism” was widespread, characterizing people who, of all human values, put the possession of prestigious things in first place. In fact, the true culture of everyday life treats things as they deserve: as objects that decorate or facilitate our activities, or make them more “human,” bringing warmth, comfort and good feelings into them.

Physical culture is the culture of a person’s relationship to his own body. It is aimed at maintaining physical and spiritual health and includes the ability to control one’s body. Obviously, physical culture should not be associated only with success in one sport or another. Of course, sport can be a guarantee of health, but health is not the only thing that makes up physical culture. Research by specialists has shown that playing any one sport, even a beautiful or popular one, develops a person too one-sidedly and requires a constant increase in loads, and a person, despite all the versatility of his capabilities, is still finite. We know how rare but intense minutes of sports activities are valued business people all over the world. The presence of physical education presupposes that the main goal of a person is to master the characteristics of his body, the ability to use it, constantly maintaining efficiency and balance, adequately responding to rapidly changing living and working conditions. This gives real unity of mental and physical labor(physical health, endurance, ability to control oneself, maintain high performance in mental activity, regardless of external factors, and mental activity determines the effectiveness of physical labor). Physical health is not always an indicator of physical and general culture. The world knows people who not only did not have the health of Hercules, but who were simply disabled, who reached high levels of perfection in intellectual and cultural activities. For example, US President Franklin Delano Roosevelt was chained to wheelchair, but nevertheless he was able to lead the country even in the most difficult years for the whole world - during the Second World War. It follows from this that only the ability to concentrate the capabilities of one’s body, complete mastery of it, allows people to act, and this is the essence of physical culture (culture organizes a person’s physical capabilities). Such a manifestation of human physical culture is a triumph not only of the body, but also of the spirit, for only man exists in the unity of the material and spiritual.

Spiritual culture is science, morality, ethics, law, religion, art, education. Material means tools and means of labor, equipment and structures, production (agricultural and industrial), routes and means of communication, transport, household items.

Material culture is one of the parts of an integral human culture, the results creative activity, in which natural object and its material are embodied in objects, properties and qualities and which ensure human existence. Material culture includes a variety of means of production: energy and raw materials resources, tools, production technology and infrastructure of the human environment, means of communication and transport, buildings and structures for domestic, service and entertainment purposes, various means of consumption, material and object relations in the field of technology or economics.

Spiritual culture is one of the parts of an integral human culture, the total spiritual experience of humanity, intellectual and spiritual activity and its results, ensuring the development of man as an individual. Spiritual culture exists in various forms. Customs, norms, patterns of behavior, values, ideals, ideas, knowledge that have developed in specific historical social conditions are forms of culture. In a developed culture, these components turn into relatively independent spheres of activity and acquire the status of independent social institutions: morality, religion, art, politics, philosophy, science, etc.

Material and spiritual culture exist in close unity. In fact, everything material, obviously, turns out to be a realization of the spiritual, and this spiritual is impossible without some material shell. At the same time, there is a significant difference between material and spiritual culture. First of all, there is a difference in subject matter. It is clear, for example, that tools and, say, musical works are fundamentally different from each other and serve different purposes. The same can be said about the nature of activity in the sphere of material and spiritual culture. In the sphere of material culture, human activity is characterized by changes in the material world, and man deals with material objects. Activities in the field of spiritual culture involve certain work with a system of spiritual values. This also implies a difference in the means of activity and their results in both spheres.

In Russian social science, for a long time, the dominant point of view was that material culture is primary, and spiritual culture has a secondary, dependent, “superstructural” character. This approach assumes that a person must first satisfy his so-called “material” needs in order to then move on to satisfying “spiritual” needs. But even the most basic “material” needs of humans, for example food and drink, are fundamentally different from the seemingly exactly the same biological needs of animals. An animal, by absorbing food and water, really only satisfies its biological needs. In humans, unlike animals, these actions also perform a sign function. There are prestigious, ritual, mourning and festive dishes and drinks, etc. This means that the corresponding actions can no longer be considered the satisfaction of purely biological (material) needs. They are an element of sociocultural symbolism and, therefore, are related to the system of social values ​​and norms, i.e. to spiritual culture.

The same can be said about all other elements of material culture. For example, clothing not only protects the body from adverse weather conditions, but also indicates age and gender characteristics, and a person’s place in the community. There are also work, everyday, and ritual types of clothing. The human home has multi-level symbolism. The list can be continued, but the examples given are quite sufficient to conclude that it is impossible to distinguish purely biological (material) needs in the human world. Any human action is already a social symbol that has a meaning that is revealed only in the sphere of culture.

And this means that the position about the primacy of material culture cannot be considered justified for the simple reason that there is no material culture in " pure form"simply doesn't exist.

Thus, the material and spiritual components of culture are inextricably linked with each other.

After all, creating objective world culture, a person cannot do this without changing and transforming himself, i.e. without creating oneself in the process of one's own activity.

Culture turns out to be not only an activity as such, but a way of organizing activity.

Everything a person does, he does ultimately for the sake of solving a given problem.

In this case, human development appears as the improvement of his creative powers, abilities, forms of communication, etc.

Culture, if viewed broadly, includes both material and spiritual means of human life, which are created by man himself.

Material and spiritual things created by human creative labor are called artifacts.

This approach makes it possible to use the cognitive capabilities of a wide variety of research methods created by representatives of the sciences that study culture and have high heuristics.

Spiritual and material cultures, their features

Any culture is multifaceted and multifaceted, its content is expressed in different shapes. Morphology of culture is a section of cultural studies, the subject of which is the study of typical forms of culture, characterizing it internal structure as integrity.

When analyzing the morphology of a culture, the need arises to clarify the conceptual apparatus on this topic. It includes the concepts of type of culture and form of culture.

Within the framework of the anthropological concept, culture can be structured on the basis of the main types of human activity in society inherent in all cultures, sometimes called spheres of cultural creativity.

Type of culture – These are areas of human cultural creativity that are determined by the diversity of human activity itself and are varieties of a more general culture.

Culture exists in objective and personal forms - these are the characteristics of culture in terms of its external and internal content. The object form of culture is its external appearance, an encounter with culture. Personal types of culture are people as subjects of activity, bearers and creators of cultural values.

The cultural activity of people can be applied in relation to nature, society, and an individual.

1. Types of culture in relation to nature : agricultural culture, gardening culture, landscape reclamation, special cultivation of individual plants (cereals, legumes) – human activity in relation to nature, its transformation or restoration of the natural environment.

2. Types of cultural activities in relation to society: the polyvariance and multidimensionality of culture is largely considered precisely in society:

- culture as a cross-section of social life: ancient culture, medieval culture;

- culture as a social institution: political culture, religious culture;

- culture as a system of social regulatory norms: moral culture, legal culture.

The concept of “culture” is also applied to certain areas of human activity: artistic culture, culture of life, physical culture. In relation to types of art: musical culture, theatrical culture.

3. Types of culture in relation to personality : culture of personal speech, culture of communication, culture of behavior.

From this point of view, the formal structure of culture can be represented the unity of two types of culture - spiritual and material. The division of culture into spiritual and material is, of course, relative. It is inappropriate to differentiate and contrast spiritual and material cultures: after all, on the one hand, all culture as a whole is spiritual, since it is a world of meanings, and, on the other hand, because it is materialized in certain signs and texts. Spiritual and material cultures complement each other; each element of culture contains both spiritual and material. Ultimately, everything material acts as a realization of the spiritual .

In fact, the question is quite complex, and during my time studying sociology I spent more than one night trying to figure it out. In general, I will try to present what I have learned and, I hope, it will be useful to someone. :)

What is material culture

This concept includes those objects that were created artificially to satisfy social and natural human needs. For example, this could be clothing or weapons, jewelry or the home itself. All this is included in the concept of the material culture of a certain people. IN in a broad sense this includes the following elements:

• objects - devices or roads, objects of art and homes;
• technologies - because they are a material reflection of thought;
• technical culture - this includes skills or certain abilities that are passed on to subsequent generations.

What is spiritual culture

It is not reflected in objects - it is not things that are subject to it, but everything connected with feelings and intellect. These include:

• perfect shapes- for example, language or generally accepted principles. Sometimes this includes education;
• subjective forms - in this case we are talking about the knowledge possessed by individual representatives of the people;
• integrating forms - this concept includes various elements of both personal character and social consciousness, for example, legends.

The relationship between the spiritual and the material

Naturally, both forms cannot help but interact; moreover, they are closely intertwined with many interrelations. For example, the thoughts of an architect, that is, the spiritual component, finds its imprint in the material - the building. At the same time material object- a beautiful building, finds expression in feelings and emotions - spiritual.

Of particular interest is the fact of the reflection of the spiritual in the material - things that receive the status of a cultural object after processing by human hands. Moreover, they relate to both the material and the spiritual, possessing, in addition to practical benefits, also a certain spiritual meaning. This is typical for primitive society when things symbolized spirits or stored information in the form of engraved text.

Who is a person? Animal or something else? Similar questions have tormented people, probably since the appearance of the first Homo Sapiens. Previously, scientists argued that we belong to the highest intelligent animals. However, today there is another point of view, which is firmly established in textbooks, encyclopedias and scientific works, where the word “animal” was replaced by the words “creature” and “subject”:

“Man is a living, intelligent social being, a subject of socio-historical activity and culture.”

However, we have another topic, which we specifically highlighted and emphasized in this formulation: culture. The bright minds of humanity are still arguing whether its rudiments (there is no need to talk about any developed culture) exist in some species of animals. But from any point of view human culture– this is something completely special, and no intellectuals from the animal world of the planet have anything similar. Moreover, human civilization has two types of culture - spiritual and material. And despite the fact that both directions are united by one word, their essence is completely different, but at the same time they are deeply integrated into each other.

In this article we will try to find out how spiritual culture differs from material culture. By the way, both concepts include a number of subspecies, so to speak (artistic, mass, technical, etc. culture), which in turn can consist of dozens of subcultures. But our task is to deal with global issues, and not get bogged down in details. First, let's define the meaning of this word.

What is culture anyway?!

Really, what does this concept mean? Why is it one of the main and integral signs of human civilization? There are many lengthy answers to this question. Let’s try to answer too – only more simply and in our own words:

“Culture is the activity of a society of people or an individual, which leads to a spiritual and (or) material change in the life of both a specific human community and entire nations. Created cultural values ​​always influence, to one degree or another, the development of the human community, no matter how insignificant they may seem at first glance.”

Some will consider our definition shallow and incomplete, but this article does not pretend to be a monograph. Those who want to understand this issue We more thoroughly send it to electronic and regular libraries, where there are a lot of serious treatises on this topic.

Material culture

The very concept of material culture is very simple and even uncomplicated. It can be expressed in one phrase:

“Everything that man has created with his own hands can be called material culture».

Refrigerator, children's toy, Cathedral Notre Dame of Paris, the Windows operating system are all products of material culture. We will not even describe the main representatives of this type culture. This topic is huge and inexhaustible. Let's just say that with the development of humanity, the list of material values ​​is growing non-stop. It already contains things that cannot be touched with your hands, but they are still classified as material phenomena. For example, technological processes, which are intangible, but as a result of their use, very real physical objects arise. Let's briefly summarize the above.

• Things, objects created by man. The main and most ancient area of ​​material culture. As already mentioned, everything that you can pick up and feel its weight and density belongs to this sphere.

• Technical culture. This refers to our skills, abilities, acquired experience and dexterity, which are needed when working to create material objects.

• Technological processes. Like the previous point, technologies do not refer to materialized products. These are systems, stages of creating things, as well as using them.

Spiritual culture

What is “spiritual culture”? The answer lies in the phrase itself:

“Everything that is created by man, but cannot be touched with hands, is spiritual.”

And this is the main difference between spiritual culture and material culture. You can cite huge amount examples of such a culture: songs, science, languages, poetry, moral values, high feelings and emotions... And more, and more...

Spiritual culture is a complex substance consisting of hundreds and thousands of building blocks. The ideology and mentality of entire nations are based on such a culture. A person’s worldview, attitude towards oneself, towards others, towards life are connected precisely with spiritual culture. This topic is endless both in breadth and depth. Therefore, we present several generally accepted postulates, one might say, the foundation on which a multi-story building is built.

• Universal spiritual culture. It includes science, general moral principles, richness of language, etc. elements. This culture does not depend on an individual or a community of people. Even a single country will not be able to change the essence of universal human values. A recent example (by historical standards) is Germany during the time of Hitler. One of the leading countries that has made a huge contribution to world culture, overnight rejected a significant part of the spiritual traditions and wealth accumulated by humanity. The result is known to everyone - it is sad, but natural.

• Spirituality of an individual. Education, knowledge gained in educational institutions, self-education, etc. - all this can be attributed to the means of individual spiritual enrichment. On the basis of these components, a specific personality is formed with his own views on life, love, family, behavior in various situations... Most mature (we are not talking about age, but about the spiritual component) people have their own worldview, based on which they live.

• Joint cultural format. It combines the two previous points. The spirituality of an individual is impossible without universal human culture. The connecting elements between the culture of one individual and common culture multitude. This is religion, philosophy, and scientific knowledge, which a talented scientist uses in his research.

Let's give a hypothetical example. The brilliant pharmacist, whose discovery in medicine saved millions of people, was not born with a ready-made formula, a recipe in his head. He studied long and hard, comprehending the experience accumulated by more than one generation of famous and unknown doctors. The result was the creation of a miracle drug that had previously defeated incurable disease. Almost our entire history consists of such examples (not only in science).

Comparison

There would be no need to compile a table of differences between the two types of crops, since this difference, by and large, is only one. But it is so significant that we still decided to show it more clearly.

Conclusion

As long as humanity has existed, its cultural wealth has been developing, and we are now talking about culture as a whole. And no matter how much pundits, cultural experts and all sorts of ideologists argue about the difference between spiritual and material culture, one must clearly understand that these are two entities that, over the millennia of human civilization, have become so closely intertwined and fused that it is no longer possible to imagine them separately. in isolation from the general development of human history.

Let's give a simple example. The book is one of the greatest inventions in the history of our civilization. The book itself is an object of material culture. However, what is written in it certainly applies to spiritual world person. While reading it, he holds in his hands a completely material object that has weight, size, density. And at the same time, a person can experience strong emotions from what they read - suffer and empathize with the virtual characters of the book. This is the clearest indicator of the connection, it would seem completely different types crops