Traditional society. Traditional society: definition

The style in it is characterized by a rigid estate hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulation life a society based on traditions and customs. This organization of society seeks to preserve the social and cultural foundations of life unchanged. Traditional society - agricultural society.

A traditional society is usually characterized by:
-traditional economy
- the predominance of the agrarian structure;
-stability of the structure;
- estate organization;
-low mobility;
-high mortality;
-high fertility;
-low life expectancy.

The 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 (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the established order time-tested). In general, traditional societies are characterized by the primacy of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued as the place in the hierarchy (bureaucratic, estate, clan, etc.) that a person occupies.

In traditional society, as a rule, redistribution rather than market exchange prevails, and the elements of a market economy are tightly 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 the estate); the redistribution system can be regulated by tradition, but market prices cannot; forced redistribution prevents the `unauthorized 'enrichment / impoverishment of both individuals and classes. The pursuit of economic benefits in traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live their whole lives in a local community (for example, a village), ties with a large society`pretty weak. At the same time, family ties, on the contrary, are very strong.
The worldview (ideology) of a traditional society is conditioned by tradition and authority.

Transformation of traditional society
Traditional society is 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 took place extremely slowly - over generations, almost imperceptibly for an individual. Expedited periods development took place in traditional societies (a vivid example is the changes in the territory of Eurasia in the 1st millennium BC), but even in such periods, 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 the Greek city-states, medieval self-governing trading cities, England and Holland of the XVI-XVII centuries. Ancient Rome (until the 3rd century AD) with its civil society.

The rapid and irreversible transformation of traditional society began to take place only from the 18th century as a result of the industrial revolution. By now this process captured almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of orientations and values, a loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activities 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 transformation of traditional society is most painful when the dismantled traditions have a religious basis. At the same time, resistance to change can take the form of religious fundamentalism.

During the transformation of a traditional society, authoritarianism can grow in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of traditional society ends with a demographic transition. The generation that grew up in families with few children 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 the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon development and return society in a static state, the number of humanity must be reduced by several hundred times.

Traditional society - a sociological concept

The study of various forms of human activity determines the fact that some of them are defined as the most significant and basic for the characteristics of different types of society. Quite often, social production is such a fundamental concept. Since the 19th century, many philosophers and then sociologists have put forward the idea that different types of this activity determine ideology, mass psychology and social institutions.

If, according to Marx, production relations are such a basis, then the supporters of the theories of industrial and post-industrial society considered productive forces to be a more fundamental concept. However, they called traditional society the first stage in the development of society.

What does it mean?

There is no precise definition of this concept in the specialized literature. It is known that, for convenience, this was the stage that precedes the industrial society, which began to develop in the 19th century, and the post-industrial society in which we live now. What kind of society is this? Traditional society is a kind of relationship between people, which has a weak or undeveloped statehood, or even is completely characterized by the absence of the latter. This term is also used when characterizing

the nature of rural, agrarian structures that are in a situation of isolation or stagnation. The economies of such societies are described as extensive, completely dependent on the vagaries of nature and based on livestock and land cultivation.

Traditional society - signs

First of all, this is the almost complete absence of industry, stable ties between different sectors, a patriarchal culture based on the predominance of religious dogmas and traditions, as well as established values. One of the main cementing aspects of such a society is called the dictate of collective aspirations over individual ones, a rigid hierarchical structure, as well as the immutability of the way of life, raised to the absolute. It is governed by unwritten laws, for violation of which very severe penalties are imposed, and the most powerful lever for regulating the behavior of its members is family ties and customs.

Traditional society and historians

This theory has not gained popularity among historians who reproached sociologists for the fact that such a social structure is "a figment of the scientific imagination" or exists in marginal systems such as tribes of Aboriginal Australia or provincial villages in African or Middle Eastern states. Sociologists represent traditional society as a stage in the development of humanity that prevailed until the 19th century. Nevertheless, neither Ancient Egypt or China, nor ancient Rome and Greece, nor medieval Europe or Byzantium can be imagined as fully corresponding to this definition. Moreover, many features of an industrial or even post-industrial society, such as written law, the predominance of relationships between people over human-nature relationships, complex governance and social structures, were present in the early period. How can this be explained? The fact is that the concept of traditional society is used by sociologists for convenience, in order to be able to characterize the changes that have occurred in the industrial era.

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1. Traditional society

Traditional society is a society that is governed by tradition. The preservation of traditions is of a higher value in it than development. The social order in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating the life of society, based on traditions and customs. This organization of society seeks to preserve the social and cultural foundations of life unchanged. Traditional society is an agrarian society.

general characteristics

A traditional society is usually characterized by:

traditional economy

the predominance of the agrarian structure;

structure stability;

estate organization;

low mobility;

high mortality;

low life expectancy.

A traditional person perceives the world and the established order of life as something inseparably integral, sacred and not subject to change. A person's place in society and his status are determined by tradition and social origin.

In traditional society, collectivist attitudes prevail, individualism is not welcomed (since freedom of individual actions can lead to a violation of the established order, time-tested). In general, traditional societies are characterized by the predominance of collective interests over private ones. It is not so much individual capacity that is valued as the place in the hierarchy (bureaucratic, estate, clan, etc.) that a person occupies.

In traditional society, as a rule, redistribution rather than market exchange prevails, and the elements of a market economy are tightly 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 the estate); the redistribution system can be governed by tradition, but market prices cannot; forced redistribution prevents "unauthorized" enrichment / impoverishment of both individuals and classes. The pursuit of economic benefits in traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live their entire lives in a local community (for example, a village), and the ties 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 conditioned by tradition and authority.

For the culture of primitive society, it was characteristic that human activities associated with gathering, hunting were woven into natural processes, a person did not distinguish himself from nature, and therefore no spiritual production existed. Cultural and creative processes were organically intertwined with the processes of obtaining livelihoods. A feature of this culture is connected with this - primitive syncretism, that is, its indivisibility into separate forms. Man's complete dependence on nature, extremely poor knowledge, fear of the unknown - all this inevitably led to the fact that the consciousness of primitive man from his first steps was not strictly logical, but emotionally associative, fantastic.

In the field of social relations, the clan system dominates. Exogamy played a special role in the development of primitive culture. The prohibition of sexual intercourse between members of the same genus contributed to the physical survival of humanity, as well as cultural interaction between genera. Intergeneric relations are regulated according to the principle "an eye for an eye, a tooth for a tooth", while within the clan the principle of taboo prevails - a system of prohibitions on the commission of a certain kind of action, the violation of which is punishable by supernatural forces.

The universal form of the spiritual life of primitive people is mythology, and the first pre-religious beliefs existed in the form of animism, totemism, fetishism and magic. Primitive art is distinguished by the facelessness of the human image, the highlighting of special distinctive generic features (signs, decorations, etc.), as well as parts of the body that are important for the continuation of life. Along with the increasing complexity of production

activities, the development of agriculture, cattle breeding in the process of the "neolithic revolution" stocks of knowledge are growing, experience is accumulating,

form other ideas about the surrounding reality,

the arts are being improved. Primitive forms of belief

are replaced by various kinds of cults: the cult of leaders, ancestors, etc.

The development of productive forces leads to the emergence of a surplus product, which is concentrated in the hands of priests, leaders, and elders. Thus, the "top" and slaves are formed, private property appears, the state is formed.

2. Ancient East: unity and diversity

The great cultures of the Ancient East - Ancient Egypt, Sumer, Assyro Babylonia and Ancient Iran, the state of the Hittites and Urartu, the cultures of the ancient periods of China and India - with their diversity and difference, had a certain unity and commonality. All these states were characterized by the presence of a rural community of despotic tsarist power and the preservation of elements of primitive society in the economy and culture.

3. Culture of Ancient Egypt

Ancient Egypt was the first state on Earth, the first powerful, great power, the first empire to claim world domination. It was a strong state in which the people were completely subordinate to the ruling class. The main principles on which the supreme power of Egypt was built were its inviolability and incomprehensibility.

The pyramids were built for the pharaohs and the nobility, although according to the teachings of the Egyptian priests, every person, not only a king or nobleman, possessed eternal life force - ka, i.e. immortality, provided that the burial ritual was fully observed, However, the bodies of the poor were not embalmed - it was too expensive, but simply wrapped in mats and dumped into ditches on the outskirts of cemeteries. The earliest of the Egyptian pyramids is the pyramid of Pharaoh Djoser, erected about 3 thousand years ago! However, the most famous and most significant in terms of exchange is the Cheops pyramid. Its dimensions are such that any European cathedral can freely fit inside. The deification of the pharaohs was central to the religious cult of Egypt. There were many gods in Ancient Egypt, each city could have several. The main one was the sun god - Ra, the king and father of the gods. One of the most important gods was Osiris - the god of death, personifying the dying and resurrecting nature. Some animals, plants, objects were revered as the embodiment of the deity.

Pharaoh Amenhotep IV acted as a religious reformer, trying to establish the cult of one god. The most ancient Egyptian texts that have come down to us are prayers to the gods and household records. In Ancient Egypt, such classical sculptural forms as a pyramid, obelisk, column, and such types of fine arts as sculpture, relief, monument, painting were developed. Astronomy was actively developing. The role of the brain in the human body has been established. Mathematics developed, the oldest clocks in human history were invented - water and small neck sundials, papyrus for writing was invented.

In general, several features of ancient Egyptian culture can be distinguished:

1. Religious and funeral character.

2. Monument and strength.

3. Traditional and stable style.

4. Synthesis of all genres in which architecture plays the main role.

traditional society east egypt

4. Culture of Ancient India

India is one of the oldest centers of human civilization with a high level of culture. The problem of the unity and diversity of Hindu culture attracts the attention of researchers. The multitude of regional, religious, caste, ethnic differences creates an impression of fragmentation. However, the structure of the Hindu civilization is based on the interaction between different groups and levels, which creates a continuous connection, as the religions of India played a unifying role, which successively replaced one another.

The inhabitants of the Mohenjo-Daro and Harappa Valley were the first in the world to learn how to spin and weave cotton. The ancient Indian potters and jewelers reached a fairly high level of development of art. The most perfect sewerage and water supply system among the ancient Eastern cities. In cities, two- and three-storey buildings were built from baked bricks. The Harappan civilization, having survived the rise, declines and disappears. Starting from the middle of the second millennium BC, there is a process of displacement of the indigenous population to the south. Its place is taken by the cattle-breeding tribes of the Aryans, who brought with them their language, their mythological ideas, their way of life. From the end of the 2nd beginning of the 1st millennium BC, monuments of ancient Indian literature - the Vedas - have survived. Vedic literature is represented by collections of hymns and sacrificial formulas.

But still, as already noted, the most important role in the culture of Ancient India is religion. So, let's list the main religions of Indian civilization:

1) Brahmanism (I millennium BC) - the whole world is just an illusion, suffering is insignificant, hard work, lack of envy, the cult of ancestors.

2) Hinduism (I millennium BC) is based on the doctrine of reincarnation of souls (reincarnation), the law of rewarding karma for good or evil behavior.

3) Buddhism (VI century) - life is suffering; the source of suffering is desire; salvation from suffering is possible; the way of salvation from suffering renunciation of worldly temptations. Buddhism is still one of the world's religions.

A common feature of all these religions is the concept of "samsara" (the path of rebirth).

5. Culture of Ancient China

China is the largest and most isolated civilization. The inhabitants of Ancient China - one of the first states on Earth - created an interesting and original culture, both material and spiritual. They believed that life is the creation of a divine, supernatural force, that everything in the world is in motion and constantly changes as a result of the collision of two opposite forces - Light and Dark.

A little later, the deification of the royal power appeared. The king was recognized as the son of heaven, i.e. the representative of God on earth. The cult of ancestors was also very strong. It was based on the idea that a person's soul continues to live after death, and moreover, it can interfere in the affairs of the living. The Chinese believed that the soul of the deceased retains all the previous habits, therefore, together with the deceased slave owner, they buried his servants and slaves, and put weapons, jewelry and utensils in the grave.

In the middle of the 1st century. BC. in China, three main ideological trends are taking shape, which subsequently transformed into philosophical and religious systems. These were Taoism, the teachings of Confucius, Buddhism, which originally arose in India, but soon spread widely in China. One of these teachings was Taoism, the founder of which was a sage

Lao Tzu. The original idea of \u200b\u200bTaoism is the doctrine of Tao (translated from Chinese - path).

The doctrine of Tao can lead to the conclusion: if everything in the world lives, develops, turns into its opposite, then it is necessary to correspond to Tao, life itself will eventually normalize. From here the conclusion is that a person should not interfere with the natural course of events.

Central to the teachings of Confucius is the concept of "ren" (humanity) - the law of ideal relations between people in the family, society and state, in accordance with the principle: "what you do not wish for yourself, do not do to others."

It is known that already in the XV century. BC. in China there was a developed system of hieroglyphic writing, numbering more than 2000 hieroglyphs. By the beginning of the 1st millennium BC. includes the earliest monuments of ancient Chinese literature - "The Book of Changes".

The Chinese wrote on silk with natural dyes for a very long time; at the turn of our era, they invented ink and paper, which was made from rags and bark. At this time, a uniform letter for the whole country was introduced, which later became the first dictionaries. Extensive libraries were created at the imperial palaces. The time when the country united into a single centralized state (221-207 BC) was marked by the construction of the main part of the Great Wall of China, which has been partially preserved to our time.

Applied arts also developed: the manufacture of bronze mirrors decorated with very fine carvings. Artistic ceramics improved, thus paving the way for porcelain production.

6. Islamic culture

Compared to other world cultures, the world of Islam is relatively young. Its origins date back to the first half of the 7th century. and full of dramatic events. Since these events turned out to be included in the Muslim culture and acquired socially significant features, it is necessary to dwell on them in more detail.

Allah is an absolute value, and he is not embodied in a person's life. It constantly remains something external to people, beyond their personal experience. The Messenger of Allah, the Messiah (Mahdi), addresses people. Such mahdi appear to correct the situation on Earth, to restore justice.

On Earth, the power of Allah is embodied in the Muslim community, in the ummah. The Ummah symbolizes, in essence, the community of all the faithful. The life of every Muslim, his way of thinking, way of life and system of values \u200b\u200bwere strictly controlled by the Ummah, outside of which the individual became an outcast and could not count on piety and religious salvation.

When creating a prayer, the rules must be followed. One of the main conditions: the person praying should focus all his attention, all his mental strength only on prayer. One of the hadiths says that the Almighty will not hear the prayers of a vicious person, consumed by worthless thoughts and overwhelmed by base desires.

Prayer should be short but deep in meaning. During prayer, the hands should be raised to shoulder level, and after reading it, make the blessing of Allah with your hands - slide your palms over your face, and this is considered a necessary and immutable ritual.

The post of Ramadan occupies a special place in the rituals of Islamic culture. It is observed in the ninth month of the Muslim lunar calendar introduced by Muhammad. During the entire fast, you should not eat, drink, touch a woman, etc. all day long. Sharia states that fasting will be broken if in the daytime you lick a drop of rain that accidentally falls on your lips. All bans are lifted at night.

The cult of pilgrimage (hajj) also contributes to the cultivation of fanaticism among Muslims. Every adult Muslim is obliged to perform Hajj at least once in his life, that is, to visit Mecca, the holy city of Islam, where the Prophet Muhammad was born. After that, he gets the right to the honorary title "Hajji". Mecca is famous for its temple - the Kaaba. It is believed that this is an ancient pagan temple, known for the fact that it contains the Black Stone - Al-Hajar ul-Aswad, which, according to legend, fell from the sky. For Muslims, the Black Stone is a shrine, a symbol of Allah. Kaaba is called "the house of Allah"

After completing a series of ritual actions, pilgrims get the right to return home in a green turban, Arab burnus or white long-length tunic. This clothing symbolizes the fulfillment of the Hajj, the fifth element is a tax in favor of the poor. This is called zakat in the Qur'an; (cleansing). The rich man, as it were, is purified before Allah for his sins, excessive wealth. Zakat is important for the Muslim way of life, for the Islamic culture. It not only symbolizes the unity of the ummah, the care of the rich for the poor.

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Introduction

1. The concept of society

2. Signs of society

3. Typology of societies

Conclusion

Bibliography

INTRODUCTION

Throughout the history of sociology, one of the most important problems has been the problem: what is society? Sociology of all times and peoples tried to answer the questions: how is society possible? What is the starting point of society? What are the mechanisms of social integration that ensure social order, despite the huge variety of interests of individuals and social groups?

What is its basis?

When solving this question, sociology reveals different approaches. The first approach is to assert that the initial cell of society is living, acting people, whose joint activities form society.

Thus, from the point of view of this approach, the individual is an elementary unit of society.

Society is a collection of people who carry out joint activities and relationships.

But if society consists of individuals, then the question naturally arises, shouldn't society be considered as a simple sum of individuals?

Putting the question in this way casts doubt on the existence of such an independent social reality as society. Individuals really exist, and society is the fruit of the mentality of scientists: philosophers, sociologists, historians, etc.

If society is an objective reality, then it should spontaneously manifest itself as a stable, repetitive, self-produced phenomenon.

Therefore, in the interpretation of society, it is not enough to indicate that it consists of individuals, but it should be emphasized that the most important element in the formation of society is their unity, community, solidarity, and the connection of people.

Society is a universal way of organizing social ties, interaction and relationships between people.

These connections, interactions and relationships of people are formed on a common basis. As such a basis, various schools of sociology consider “interests”, “needs”, “motives”, “attitudes”, “values”, etc.

For all the differences in the approaches to the interpretation of society by the classics of sociology, what they have in common is the consideration of society as an integral system of elements that are in a state of close interconnection. This approach to society is called systemic.

On the basis of the deterministic approach, the following definition of society has become widespread in Marxist sociology.

Society is a historically established relatively stable system of connections, interactions and relations between people, based on a certain method of production, distribution, exchange and consumption of material and spiritual goods, supported by the strength of political, moral, spiritual, social institutions, customs, traditions, norms, social , political institutions and organizations.

society state civilizational formational

1. CONCEPT OF SOCIETY

In science, there is no single definition of what a society is. In a narrow sense, society means:

A certain group of people who have come together to communicate and jointly perform any activity;

A specific stage in the historical development of a people or country.

In a broad sense, society is a part of the material world, isolated from nature, but closely related to it, which consists of individuals and includes ways of interaction between people and forms of their unification.

Human society is constantly changing. At the dawn of history, a society of primitive hunters and gatherers arose. Later it was replaced by slaveholding, then by feudal and capitalist society. Human society develops from simple to complex. Within the same country, different types of society existed in different periods. For example, the history of Russia goes back centuries. Russia is the name of the country and state, and Kievan Rus, the Moscow state, the Russian Empire, Soviet Russia and the modern Russian Federation are the names of not only different types of state that existed within one country, but also different types of society.

The modern understanding of "society" was formed in European culture not earlier than the 17th-18th centuries. At the end of the 18th century, the concept of "civil society" emerged. This concept included a description of the morals and customs of the entire people, self-government of the population, participation in the political life of ordinary people, etc.

Previously, the so-called commoners were not included in what was called "society." Thus, the concept of "society" was limited to aristocracy, ie. a minority of the population who have concentrated all their wealth and power.

In order to correctly understand such a phenomenon as society, it is advisable to distinguish between three similar concepts - country, state, society.

A country is a part of the world or territory that has certain boundaries and enjoys state sovereignty. The state is a political organization of a given country, which includes a certain type of power regime, bodies and structure of government. Society is a social organization of a given country, the basis of which is a social structure. Society is a social organization not only of a country, but also of a nation, nationality, and tribe.

Society can be viewed from different angles, for example, it can be reduced to the totality of all the groups that make up it, if we talk about the population. It can be considered that the core of society is the social hierarchy, in which all people are built according to the amount of power and wealth. Above will be the rich and all-powerful elite, in the middle - the middle class, and below - the poor majority or minority of society. Society can be reduced to a set of five fundamental institutions: family, industry, state, education (culture and science), and religion. Finally, the whole society can be divided into four main spheres - economic, political, social and cultural. The division of society into four spheres is conditional, but this approach helps to navigate well in the diversity of social phenomena.

The economic sphere includes four main activities: production, distribution, exchange and consumption. It includes not only firms, enterprises, factories, banks, markets, but also flows of money and investments, capital turnover, and so on. In other words, what allows society to launch the resources at its disposal into production and create such a number of goods and services that satisfy the vital needs of people. In the economic life of society, no more than 50% of the population directly participates, who are called the economically active population: workers, employees, entrepreneurs, bankers, etc. 100% of the people living in this territory are indirectly involved in it, since all are consumers of goods and services.

The political sphere includes the president and the presidential apparatus, the government and parliament, its apparatus, local authorities, the army, police, tax and customs services, which together make up the state, as well as political parties that are not part of it. The main task of the state is to ensure social order in society, resolve conflicts between partners, for example, workers, trade unions and employers, establish new laws and monitor their strict implementation by all structures, prevent political upheavals, protect external borders and the country's sovereignty, collect taxes and ensure money from institutions of social and cultural spheres, etc. The main issue in the political sphere is to legitimize the methods of struggle for power and to defend it when it belongs to any class or group. The task of parties is to express the diverse political interests of various, often opposing, groups of the population through the channels established by law.

The spiritual sphere (culture, science, religion, education) includes universities and laboratories, museums and theaters, art galleries and research institutes, magazines and newspapers, cultural monuments and national art treasures, religious communities, etc. Science is called upon to discover new knowledge in technical and humanitarian fields. Education transfers the knowledge discovered by scientists to subsequent generations in the most effective way, for which schools and universities are opened, the latest programs and teaching methods are developed. Culture is called upon to create artistic values, store them in libraries, museums, and exhibit in galleries. The culture should also include religion, which is the core of the spiritual culture of any society. Religion gives meaning to human life and determines the basic norms of morality.

The social sphere encompasses classes, social strata taken in their relationships and interactions with each other. It is understood in two senses - broad and narrow. The social sphere of society in a broad sense is a set of organizations and institutions responsible for the welfare of the population. In a narrow sense - socially unprotected layers of the population and institutions serving them, as well as bodies of social protection and provision of the population.

All four spheres of modern society are closely related and influence each other.

When describing society, scientists, primarily sociologists, operate with the concept of "social institution". This is the structure of society, created to meet its most important needs and regulated by a set of social norms.

Today the concept of "society" has become broader than just a specific group of people. Indeed, a society can be understood as a separate country, or all countries of the world. In this case, we must talk about the world community.

2. SOCIETY SIGNS

The use of the proposed methodology is possible in various spheres of a person's life in order to further optimize the revealed discrepancies. Its application will minimize the spread of unsuccessful socialization, reduce the massization of deviant forms, increase the effectiveness of educational and educational programs and activities in various directions.

Literature

1. Bourdieu P. Beginning. - M .: Socio-Logos, 1994 .-- 288 p.

2. Bourdieu P. Social space and the genesis of "classes" // Sociology of politics / comp., Total. ed.

ON. Shmatko. - M .: Socio-Logos, 1993 .-- 336 p.

3. Self-regulation and forecasting of social behavior of the individual / ed. V.A. Poison. - L .: Science, 1979.

Makhiyanova Alina Vladimirovna, Candidate of Sociological Sciences, Associate Professor of the Department of Sociology, Kazan State Power Engineering University, Kazan, e-mail: [email protected]

Makhiyanova Alina Vladimirovna, candidate of sociological sciences, associate professor, department of sociology, Kazan State Power Engineering University, Kazan, e-mail: [email protected]

UDC 140.8 V.R. Feldman

IDEOLOGY IN TRADITIONAL SOCIETY: ESSENCE, CONTENT, FUNCTIONS

The article examines the role of religious ideology in the mechanisms of organization and self-organization of traditional society, it also presents the author's concept of the essence and content of ideology. Key words: ideology, tradition, traditional society, organization, self-organization.

IDEOLOGY IN TRADITIONAL SOCIETY: NATURE, CONTENT, FUNCTIONS

The article considers the role of religious ideology in the mechanisms of organization and self-organization of traditional society, it also presents the author’s concept of nature and content of ideology.

Key words: ideology, tradition, traditional society, organization, self-organization.

The main mechanisms of social organization and self-organization of traditional society, as you know, were power, religion, religious ideology and ethnocultural tradition. Ideology in traditional society was inseparable from religion, included in its content in the form of qualitatively defined components with different functional orientations. There was a kind of religious and ideological syncretism. Religious socio-political doctrines of traditional societies legitimized the highest state power. They also, on the one hand, integrated society, acting as anti-entropic elements, performed the function of a social attractor, on the other hand, they separated, opposed one social system to another, with other axiological foundations of its historical existence.

In the life of society, ideology exists and functions as a dialectical unity of essence and phenomenon. Ideology is a system of values \u200b\u200band ideals that perform in society the function of supporting existing

the existing political system, giving the purpose and meaning of being both to an individual person and to a specific society, which are its spiritual mechanisms of organization and self-organization, playing the role of an attractor at the evolutionary stage of society's development and in the synergetic processes of its systemic transformations.

The essence of ideology is a system of its fundamental values, which manifest their essential content in the form of specific functions in the socio-historical process. The fundamental values \u200b\u200bof ideology include historically formed ideas about the relationship between power and society, their mutual rights and obligations, the legitimacy and illegitimacy of state power, etc.

Traditional society at all stages of its historical existence included tradition, which, like ideology, was a social attractor, one of the main mechanisms of its organization and self-organization.

Tradition, as you know, is formed by a set of material and spiritual values \u200b\u200bthat have existed for a long time, have a solid social base, and perform various anti-entropic functions. Tradition is an attribute of society, one of the basic conditions for its existence and development. Without tradition, qualitative changes in complex open social systems are impossible. This applies to both economic and political systems, and to forms of social consciousness. If tradition disappears, then a qualitatively defined social system also disappears.

In foreign sociology, as well as social and cultural anthropology, as a rule, when they talk about a traditional society, they mean pre-industrial agricultural societies. These forms of society are characterized as having high structural stability and a way of regulating social relations and people's activities. Typically, traditional societies include societies with varying degrees of social differentiation. Traditional societies, as a rule, were distinguished by the enormous inertia of the once adopted cultural patterns, customs, modes of action, and labor skills. They were dominated by prescribed behaviors.

One of the theoretical models of traditional society was proposed by the English sociologist E. Giddens. Giddens considers the following to be the most important features of the traditional agricultural society: the presence of cities with a pronounced inequality of wealth and power; writing; science and art; developed system of public administration. In traditional society, according to Giddens, there is a simple division of labor in accordance with the sex of a person, the population is divided into classes, and the aristocracy occupies a dominant position. Giddens believes that in a traditional agricultural society there was slavery and a professional army with strict discipline and good physical fitness. In our opinion, these social features can be found in some ancient traditional societies, but in general, this theoretical model cannot be applied to all social systems. In ancient Greek democracies, the aristocracy did not occupy a dominant position. They also lacked professional armies. Of course, there is a certain logic in the description of the traditional agricultural society by E. Giddens, but still its structure, material and spiritual foundations of existence and development, organization mechanisms are presented in

greatly simplified form. One of the main drawbacks of the analysis of traditional society, carried out by Giddens, is the lack of description of tradition, ideology, material, socio-psychological, worldview factors of its functioning and reproduction.

In the 90s. the last century in Russia in the field of social and humanitarian knowledge and philosophy, there was a transition from methodological monism to methodological pluralism. The civilizational approach became widespread, some researchers in their works began to use the ideas of the universal evolutionism of N.N. Moiseev, the concepts and categories of synergetics have become widespread in scientific research. In studies of socio-historical dynamics, scientists began to use the ideas of W. Wallerstein. For example, N.N. Kradin uses in his works the ideas of W. Wallerstein related to the image of power in traditional society (the concept of "chiefdom"). Thus, in his studies, various forms of chiefdom are considered as one of the main mechanisms for organizing traditional nomadic societies in Central Asia. He divides chiefdoms according to the degree of difficulty.

In the works of N.N. Kradin, a description of simple, complex and supercomplex chiefdoms is given. To the first he classifies the groups of communal settlements, hierarchically subordinate to the leader. Simple chiefdoms can be composed of several thousand people. The unification of several simple chiefdoms leads to the emergence of complex chiefdoms, which, according to Kradin, could include tens of thousands of people. For complex chiefdoms, according to Kradin, ethnic heterogeneity was characteristic, as well as the exclusion of the administrative elite and a number of other social groups from direct administrative activities.

N.N. Kradin characterizes supercomplex chiefdoms as a prototype of early state formations. He notes the presence in supercomplex chiefdoms of the rudiments of urban construction, a culture of diplomacy, monumental architecture of burial structures, etc.

T. Parsons associates the following features with traditional society: vague, loose, self-evident nature of roles, groups, social relations; a prescription based on inheritance by birth or kinship; particularism; collectivism (more importantly, which groups belong

people belong, not who they are); emotionality (the invasion of emotions into social life). This image of a traditional society seems quite convincing. In the Central Asian region of modern Russia, the listed features of traditional society, with a few exceptions and in varying degrees of stability, completeness of implementation, are still manifested.

The works of those scientists, which contain the results of research on the ideological mechanisms of the organization of social systems, are of great methodological importance for researchers of traditional societies. They are usually associated with their stability and development. A deep interest in the ideological mechanisms of society is manifested in the works of E. Shils. He believes that any society has an axiological center, a central value system that performs the function of a socially integrating mechanism. The central system of values \u200b\u200bis an ideology, regardless of what form it takes at one stage or another of social development.

According to Shiels, the axiological center of society can exist and fulfill its functions of value orientation and integration only in the sacralized form of its own being. He is convinced that in a modern industrial society the axiological center is sacred, even if its ideological content is presented as completely free from sacredness, dogmatization, and eternal truth.

This belief of Shiels seems to be well founded. History shows that ideologies contain cults of the formed socio-political systems, forms of the state, political regimes, social ideals. One of the specific features of ideology is its desire to idealize society, to present its existence in freedom from various imperfections, from manifestations of dehumanization. This kind of attitude towards creating the image of society is nothing more than the desire to form its cult, to give the main social institutions the status of holiness. Note that Shiels's views on ideology as a mechanism of social organization are not free from contradictions. For example, he does not consider it possible to talk about the integrating role of state ideological mechanisms in application to traditional, "pre-modern" societies. Shiels believes that in such societies, the masses of the population for the most part were far from directly affecting them.

central value system that they were guided mainly by their group values.

We believe that this conclusion of Shiels is connected with his rejection of the idea of \u200b\u200bthe development of poorly differentiated societies. If we consider a traditional society in development, up to the formation of various forms of statehood, then the growing organizing role of the central value system is striking. As you know, in the imperial forms of the state, the central system of values, which included certain religious systems as a necessary element, was an effective mechanism for their organization and self-organization. This was also typical for the nomadic empires of Central Asia in the early Middle Ages, as N.V. Abaev.

Another foreign researcher of the ideological mechanisms of organization and self-organization of society deserves attention. We mean R. Coulbourne. He drew attention to the fact that at the stage of the transition of human society to civilization, when the first states arose, the issue of group self-discipline was actualized. Without this, it was impossible to maintain the relative stability of large multiethnic social systems, the class structure of society. These tasks at that historical time, according to Kul-born, were solved not so much by the state as by the religious forms of ideology. He quite correctly notes that religion in traditional society was a worldview in which the existence of a social normative order was associated with the will of a supernatural spiritual principle, and this is nothing more than an ideological function, a function of maintaining public order. R.Culborn shows quite convincingly that already in ancient times priests carried out activities to maintain the stability of society, introduced the imperatives of discipline and self-discipline into the consciousness of the culturally dark masses. Moreover, the priests set forth complex religious ideas in terms that are quite accessible to the broad masses. They often deliberately simplified religious teachings, vulgarized them in order to make them universally understood.

Thus, in traditional society, the religious form of ideology was one of the main mechanisms of its organization and self-organization, with it to a large extent

were connected by the stability of this historical form of society, its existence in its qualitative determination.

Literature

1. Giddens E. Sociology. - Chelyabinsk: MPPO, 1991.

2. Kradin N.N. Hunnu Empire. - M: Logos, 2002 .-- S. 248 -249.

3. Parsons T. Pattern variables // Shtompka P. Sociology of social change. - M: Aspect-press, 1990.

4. Shils Edward. Center and periphery: essays in macrosociology. - Chicago, 1975. - P. 4-7.

5. Abaev N.V. Some worldview and spiritual and cultural factors of organization and self-organization

"Nomadic" civilization // Bulletin of the Tuva State. un-that. Ser. Social and Human Sciences. - 2009. - No. 1. -FROM. 5-6.

6. Coulborn R. Structure and process in the rise and fall of civilized societies // Comparative studies in society and history.

1966. - No. 4. - P. 400-417.

Feldman Vladimir Romanovich, Candidate of Political Sciences, Associate Professor, Head of the Department of Philosophy, Tuva State University, Kyzyl.

Feldman Vladimir Romanovich, candidate of political sciences, associate professor, head of the department of philosophy, Tuva State University, Kyzyl.

A.S. Bubeev

THE CONCEPT OF "ETHNOS" AND "ETHNICITY"

The article deals with the problem of correlation between the concepts of "ethnos" and "ethnicity". The author examines the forms of ethnic community, the relationship between the concepts of "people", "ethnos", "nation".

Key words: people, nation, tribe, tribal associations, ethnicity, ethnic community, ethnos.

THE CONCEPT OF "ETHNOS" AND "ETHNICITY"

The article discusses a problem of correlation between the concepts of "ethnicity" and "ethnicity". The author considers forms of ethnic community, the correlation between the concepts of "people", "ethnos", "nation".

Key words: people, nation, tribe, tribal associations, ethnicity, ethnic community, ethnos.

The increased interest in the problems of ethnicity and ethnicity is explained, first of all, by a significant increase in the role of ethnic relations in the social life of many states and peoples. Life itself refutes the assertion, which has dominated public opinion and ethnological science since the beginning of the 20th century, that the factor of ethnicity will gradually lose its significance as a result of modernization processes. However, historical practice has shown that ethnicity not only has not lost its position in modern ethnic and cultural life, but has significantly strengthened them. Currently, ethnic problems exist in many regions of the world, including the republics of the former Soviet Union.

Despite the close attention to the modern ethnic processes of scientists, in domestic and world etiology there is still no generally accepted understanding of the essence of its basic concepts - "ethnos" and "ethnicity".

The people who inhabit our planet form many diverse communities. A special place among them is occupied by communities, called

in everyday Russian language "peoples", and in scientific literature - "ethnoses". The term "ethnos" has been used in ethnological literature for a long time, but its scientific understanding as a special concept to denote a special community of people has occurred only in recent decades. This concept in modern ethnology is inextricably linked with the concept of ethnicity. In the 1960-1990s. in connection with this problem, a large number of scientific publications have appeared in the world. Thanks to them, the term "ethnicity" is firmly entrenched in the categorical apparatus of ethnology, political science, sociology and other social sciences.

Translated from Greek, the concept of "ethnos" has many meanings, including a crowd, a group of people, a herd, a people, a tribe, pagans. These meanings are united only by the fact that they all have a sense of the totality of somewhat similar creatures. Already by the V century. BC. there are two main meanings of this term - "tribe" and "people", and gradually the second replaces the first.