Introduction. 3

1. Concept, essence and nature of traditions. 4

2. Traditions in culture. 7

4. Tradition and innovation in culture. eleven

5. Trends of change in values ​​in the modern world. 13

Conclusion. fourteen

Introduction.

National culture is the national memory of the people, what distinguishes a given nation from others, keeps a person from depersonalization, allows him to feel the connection between times and generations, to receive spiritual support and life support. The meaning of national traditions, habits, their content are different for individual peoples.

People adhere to them to varying degrees. So, for example, the British have a pronounced need to resolve matters "according to custom." We can say that if the American is a slave to the standard, then the Englishman is a slave to his traditions. Traditions in England turn into a fetish, a cult, they are deified, they are admired. The British strive to remain themselves everywhere, to preserve their habits, tastes, morals, isolation, an assortment of dishes, a complex of some superiority, and sometimes a condescending attitude towards others in any conditions.

The traditions of people are varied. Here is how I. Ehrenburg described them in the novel "People, Years, Life". “The Europeans, greeting, stretch out their hand, and the Chinese, Japanese or Indian are forced to shake the limb of a stranger. a swindler ", without" dear sir "he cannot start a letter. Christians, entering a church, church or church, take off their hats, and a Jew, entering a synagogue, covers his head. In Catholic and Orthodox societies, women should not enter the temple with In Europe the color of mourning is black, in China it is white. When a Chinese man first sees a European or an American walking arm in arm with a woman, sometimes even kissing her, it seems to him excessively ashamed. If a European comes to see a picture on the wall, a vase or other trinket, the owner is pleased. by the end of lunch, no one touches - you need to show that you are full. The world is diverse ...: if there are other people's monasteries, then, consequently, there are other people's charters. ”It should be borne in mind that people, as a rule, are very sensitive to their traditions, customs, tastes, so it is advisable not to violate them.

National traditions and habits are manifested not only in actions, deeds, clothes, communication style, etc., but also in movements, gestures and other barely noticeable manifestations of human psychology. This is fundamentally important. Each person has an unconscious mechanism that fixes the situation of "ours" - "alien" according to subtle manifestations of the psyche.

1. Concept, essence and nature of traditions.

Traditions are elements of social and cultural heritage passed down from generation to generation and preserved in a particular community for a long time. But what is the definition of traditions given by I.V. Sukhanov: Traditions are forms of transmission to new generations of ways of realizing ideological relations (political, moral, religious, aesthetic) that have developed in the life of a given class, society, which are not regulated by legal provisions, supported by the power of public opinion. There are many types of traditions, for example, the author of the book "Customs, traditions and succession of generations", I.V. Sukhanov gives an example of revolutionary traditions, and defines them as the process of reproduction in new generations of Soviet people of those moral and political qualities that were developed by the Russian working class during the period of three revolutions and the civil war. The ultimate goal of traditions boils down to introducing the activities of the new generation into the channel along which the activities of the older generations developed, according to I.V. Sukhanov. And I completely agree with this opinion, because our ancestors not in vain passed on the traditions of, say, tillage, from generation to generation, so that our sons do not repeat the mistakes made by their fathers, but for some reason we believe that, according to tradition, we should do everything as did our ancestors, and this is a deeply wrong opinion. After all, if we repeat what we have gone through, then progress will stop, therefore humanity has brought in and is bringing in something new to what previous generations were doing. Meanwhile, it is difficult for the previous generation to convey all the socially accumulated experience, because the activities associated with traditions are so multifaceted that the generation tries to direct development in line with these traditions, and not follow exactly in the footsteps of the fathers. That is, the tradition does not regulate in detail the behavior in specific situations, but solves the problem through the regulation of the spiritual qualities necessary for the correct, from the point of view of a given class, society, behavior in a particular area of ​​public or private life. From this we see that traditions function in all social systems and are a necessary condition for their life. In this way, traditions transmit, consolidate and maintain a variety of social experiences, and thus the spiritual connection of generations is carried out. Traditions perform two social functions: they are a means of stabilizing the relations established in a given society and carry out the reproduction of these relations in the life of new generations. Tradition performs these functions in the following way: traditions are addressed to the spiritual world of a person, they fulfill their role as means of stabilization and reproduction of social relations not directly, but through the formation of spiritual qualities required by these relations. The ideological content, the formula of tradition is directly the norm or principle of behavior. The latter, in contrast to the rules, do not give detailed instructions for the action. They indicate the direction of behavior (honesty, truthfulness, simplicity and modesty, hard work and frugality, etc.). Traditions, in their essence, do not have a rigid connection with a specific action in a certain situation, since those spiritual qualities that tradition instills in us are necessary for any specific actions and the implementation of these actions is not an end in itself, but only a means for shaping a person's spiritual appearance.

Traditions also have an educational effect on a person, they form complex habits - a certain direction of behavior. A complex habit is an active form of reflecting the demands of life; in any situation related to her, she, within the bounds of the direction of behavior approved by her, provides a person with the freedom to choose a specific action (IV Sukhanov). It is always possible to improvise behavior based on a complex habit. Traditions as massive complex habits orient behavior not only in established relationships, but also in those new versions of them that arise unexpectedly, sharply differing from the usual. For example: the tradition of a creative attitude to work encourages a person to search for more productive methods, methods in new types of production activity, to deep mastery of new specialties for him.

Tradition directly and directly establishes the connection between actions and spiritual qualities. Moreover, it is very important that in this regard, the spiritual quality always becomes the cause of the corresponding action. For example, someone invariably keeps the word given to them, precisely fulfills the obligations given to them. We see the reason for this behavior in the decency, obligation of a person. Actions in tradition are subordinated to the conscious goal of education. “Show me,” says an Indian proverb, “how you raise your children, and I’ll tell you what’s on your mind.”

Reactionary traditions, which, as a rule, carry an openly expressed hostile idea, can be successfully combated by means of direct ideological influence. Each of such, for example, reactionary traditions, which are relics of the past in the minds of a part of our people, as nationalism, careerism, money-grubbing, parasitism, has its own set of views that are perceived by a part of the youth from some representatives of the older generation. But the views hidden by a person are necessarily manifested in his behavior, which helps others to fight with their bearer, so that they do not spread to other people. In overcoming reactionary traditions, criticism of their ideological content and a convincing display of their inconsistency and incompetence play an enormous role.

Tradition is the earliest way to ensure the unity of generations and the integrity of cultural subjects. Tradition does not allow any logical inconsistency, and does not need rational evidence for its existence and legality.

Traditional forms of activity and behavior are focused not on achieving a specific goal, but on repeating a given pattern or stereotype; in this sense, tradition ensures the stability of any society. Admiration for the tradition of its culture, these are the characteristic features of such societies and cultures that differ in the traditional features of cultures; primitive, Asian and patriarchal social forms have the greatest extent. Their peculiarity is intolerance to any innovations in the mechanism of traditions. And also the preservation and strengthening of the corresponding social order, intolerance even to the slightest manifestations of individualism and spiritual independence. Obviously, these features were most inherent in other cultures, such as the cultures of India, Japan, China, etc. A characteristic feature of traditional cultures is their so-called antihistoricism, denial of the possibility of historical development and any change in general. Time in traditional societies is, as it were, rolled into a ring, that is, it rotates in a circle.

However, traditions, in spite of their stability and conservatism, are being destroyed. In the process of development of society, tradition is complemented by other means of reproduction and is exposed to the integrity and stability of culture (ideology, law, religion, politics and other forms of spirituality). From here arose the historical direction, which is called so - traditionalism, the essence of which can be reduced to the assumption of the existence of some "original tradition" expressing the universal, deep meaning of the universe and in the course of historical development, manifesting itself in a certain way, the "original tradition" is considered the same in all cultures and standing at their origins as the initial state of the world, the unity of all cultures is postulated, and the plurality and division of cultures, as regression, decline, retreat to the original position.

What is custom? These are the rules of behavior that have become entrenched in the minds of the people thanks to repeated repetitions. What customs are, where they come from and where they disappear, read about all this below.

What is custom

As mentioned above, the rules of behavior that have become norms for people through repeated repetition. This includes customs that are performed on the holidays, as well as those that turn into a daily routine. Basically, people follow them out of habit, not really thinking about the meaning of the actions. Every society has its own customs. Some of them are regulated by the state, while others are observed within the same family. How long does it take for a habit to turn into a custom? At least several years, at least 3-4.

How tradition differs from custom

Concepts are best learned by comparison. We already know what custom is, and now let's talk about tradition. What it is? Tradition is a complex of all kinds of actions that are passed down from generation to generation in order to preserve and develop culture. And here the scale plays a role. Tradition can be viewed as a local phenomenon, but still more often it is created and maintained on a national scale. Nobody forces people to observe established traditions, this is a voluntary matter.

Now let's take a look at the differences. Tradition is much broader than customs, since most often it has a greater territorial scope. People perform various rituals, sets of actions, often without thinking about the hidden meaning that their ancestors laid in them. But such traditions are supported by the state, since it considers them an integral part of culture. But folk customs often change under the influence of time, government, the way of human thinking. But for the most part, people do not see much difference in these concepts.

How customs arise

Man is a complex creature. And in order to better understand what customs are, you need to find out how people create them. Initially, such rituals, or repetitive actions, were performed by humans in order to survive. It was a kind of reaction to discomfort. People started the custom of killing a mammoth once a week so as not to go hungry. The girls sewed clothes from animal skins once a month so as not to die of the cold. There were many such small local customs in any society, and they still exist today. True, our contemporaries do not have to survive, therefore the rituals are aimed not at the biological needs of a person, but at creating mental comfort. If you think about it, many of the unconscious rituals that are established in our society have no logical basis. Such customs and signs are common among superstitious people. Why do students eat lucky tickets from the bus before the test?

Why do people, returning home, if they have forgotten something, always look in the mirror? Explanations for these customs once existed, but today it is impossible to find them. Life is too fickle. Everyone has the ability to create their own customs. How? Before an important event, he can develop the habit of walking for an hour on the street in order to refresh his head, or introduce a summing up of the day into his evening ritual.

How customs disappear

Time goes by, everything changes. Human life is very fickle. Today one job, tomorrow another, today one love, and tomorrow you can meet a new one. Therefore, we have to change customs. An example of such a change is the disappearance of wedding witnesses.

Previously, these people played the same important role as the bride and groom. But over time, the custom of inviting witnesses lost its relevance. Today, newlyweds do well without them, which means there is no need to appoint friends for this role.

Another example is Epiphany divination. Previously, girls did this business every year. Today this custom has lost its popularity. Young ladies do not want to spend time in a dark bath in the company of candles and mirrors. They have more fun activities. It turns out that customs can die thanks to a change in public interests.

• vital;
• way of life;
• imposed from the outside;
• rituals and ceremonies.

Why are customs needed

Today the American globalization of all countries is underway. Most of the goods and services that we are used to consuming every day are not products of our culture. Manners and customs must be known and observed in order not to lose their roots and nationality. After all, Russia is a country with its own unique culture, speech and art. Of course, it is necessary to modernize the country by updating customs and traditions, but this does not mean that you need to borrow them from other countries. Why is it so bad to borrow someone else's culture, because it used to be the norm of life and when one country was captured by another, culture was imposed against the will of citizens. But today it seems terrible, because, forgetting their history, people rearrange their thinking. And as a result, such an option may turn out when a society will be ruled by one person, imposing on everyone the only possible way of life. It is worth reading at least one dystopia to understand how bad it will be to live in this situation.

Examples of customs

Today there are many rituals that people perform automatically, without even thinking about their essence. The sources of the custom are folk legends transmitted in writing or by word of mouth. There are many examples.

When they meet on the street, men take off their gloves for a handshake. It seems to be a sign of courtesy and consideration, but this custom has long roots. Previously, men took off their gloves in order to show that they did not hide their weapons there, and as a result, their intentions are pure.

Another example of a custom is Shrovetide. More precisely, the rituals associated with this holiday. For example, burning a stuffed animal. This custom also has long roots dating back to ancient times. Burning effigies, people see off the winter and welcome the spring.

Jumping over a fire is considered another Russian custom. True, recently, few people have done this. But earlier this kind of fun was popular. The guy and the girl jumped over the fire, holding hands. If they did not disengage their hands and successfully overcame the obstacle, it was believed that their life together would be long and happy. But if young people moved away from each other during the jump, this meant that they were not destined to be together.

Unusual customs

We, the Russians, do not find it strange to burn a scarecrow at Maslenitsa or decorate a Christmas tree for the New Year. But for Thais, it is completely normal to launch boats down the river, in which people put flowers, light candles and light incense. All this happens at the beginning of November on the day dedicated to the spirits of water.

The norms of custom are determined by the society in which we live. And in other countries, things are the same. In Turkey, for example, there is a custom: before a man takes a second wife, he must give his first darling jewelry worth 10 thousand dollars. This should prove to the woman that her husband is a wealthy man and will be able to feed both her and the second woman.

In Kenya, there is a custom, according to which a young spouse must do all the work of his wife for a month. It is believed that after this acquired experience, he will not reproach a woman all his life for not doing anything while doing housework.

1) Tradition- (lat. tiaditio - transfer) - a form of continuity in various types of man. activity, material and spiritual, involving the complete ml and partial reproduction of the methods, techniques and content of the activities of previous generations. In class. about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist. culture and the formation of a new person are of great importance to the socialist. T.

2) Tradition- (from Lat. traditio - legend) - 1) transmission of samples and norms of spiritual life, sacred texts, rituals and morality from generation to generation. Tradition is namelessly authoritative, accepted and passed on in free agreement with the fact that deceased bearers have the right to vote in the life of the heirs. Tradition is not handed down mechanically, but in the living creative effort of its participants. 2) Tradition is often mistakenly identified with traditionalism, neglecting the fact that participation in the life of tradition allows the individual to resist the degeneration of a person in a mass society. 3) In hermeneutics: participation in the life of tradition is necessary for understanding the sacred texts (G.-G. Gadamer).

3) Tradition- (from Latin - transfer) - the mechanism of reproduction of social institutions and norms; transfer of spiritual values ​​from generation to generation; social relations characterized by a certain historical stability, repeatability, and community. The traditions that have developed in society, reflecting the objective conditions of its existence, express continuity in social life and consolidate its most stable moments. Traditions manifest the life of the past in the present and in the future. The existence of traditions, their formation, consolidation, development and disappearance are due to social circumstances, ideas and ideals of people.

4) Tradition - (from Lat. traditio - transmission) - an anonymous, spontaneously formed system of patterns, norms, rules, etc., which is guided in their behavior by a fairly extensive and stable group of people. T. can be so broad as to cover the entire society at a certain period of its development. The most stable T., as a rule, are not perceived as something transitory, having a beginning and an end in time. This is especially evident in the so-called. traditional society, where T. determines all the essential aspects of social life. T. have a clearly expressed dual character: they combine description and assessment (norm) and are expressed in descriptive and evaluative statements. In T. accumulates the previous experience of successful collective activity, and they are a kind of its expression. On the other hand, they represent a project and a prescription for future behavior. T. is what makes a person a link in the chain of generations, which expresses his stay in historical time, his presence in the "present" as a link connecting the past and the future. Two extremes in the interpretation of T. - traditionalism and anti-traditionalism - oppose T. to reason: the first puts T. above reason, the second evaluates it as a prejudice that must be overcome with the help of reason. T. and reason do not oppose each other, however: T. is affirmed by reflecting on past activities And does not require blind obedience. The opposition of T. and reason, characteristic of the Enlightenment and for romanticism, did not take into account the fact that reason is not some initial factor designed to play the role of an impartial and unerring judge. Reason develops historically, and rationality can be considered as one of the T. “... Rational standards and the arguments justifying them are visible elements of specific traditions, which include clear and clearly expressed principles and imperceptible and largely unknown, but absolutely necessary basis of predispositions to actions and evaluations ”(P. Feyerabend). At the same time, mind is not one of many equal T., but a special, one might say, privileged T. He is older than all other T. and is able to outlive any of them. It is universal and covers all people, while all other T. are limited not only in time, but also in space. Reason is the most flexible of T., changing from era to era. It represents a critical, and in particular, a self-critical T. And, finally, reason deals with truth, the standards of which are not conventional. T. pass through the mind and can be evaluated by it. This assessment is always historically limited, since the mind always belongs to a certain era and shares all its "prejudices". Nevertheless, the assessment of the mind can be broader and deeper than the assessment of one T. with t. Sp. some other, non-universal and non-critical. Different T. do not just coexist with each other. They form a certain hierarchy in which the mind has a special place. The opposite of T. and reason is of a relative nature: T. are formed with the participation of reason, and reason itself is a continuation and development of T. rationality immanently inherent in man. “Even the most authentic and lasting tradition is not just formed naturally, thanks to the ability to self-preserve what is available, but requires consent, acceptance, and care. In essence, tradition is the preservation of what is, the preservation that is carried out in any historical change. But such preservation is the essence of an act of reason, differing, however, by its invisibility ”(H.G. Gadamer). Everyday life relies heavily on T., and an appeal to it is a standard technique of practical argumentation. Turning to T. is the usual way of arguing in morality. Our moral principles and actions are largely determined by T. All attempts to substantiate or improve the moral system, abstracting from T., inevitably remain declarative and have no practical consequences. It would be completely unrealistic to expect from modern science to substantiate some kind of new morality. The argument to T. is inevitable in all scientific reasoning, which includes the "present" as a topic of discussion or as one of the factors that determine the position of the researcher. "... In the sciences of the spirit, in spite of all their methodology, there is an effective moment of tradition, which constitutes their true essence and characteristic feature" (Gadamer). Feiraband P. Fav. works on the methodology of science. M., 1986; Gadamer H.G. Truth and Method. M., 1988; Ivin A.A. Theory of argumentation. M., 2000.

5) Tradition - (lat. traditio - transfer, giving) - a universal form of fixation, consolidation and selective preservation of certain elements of socio-cultural experience, as well as a universal mechanism for its transmission, providing a stable historical and genetic continuity in socio-cultural processes. Thus, T. includes what is transmitted (recognized as important and necessary for the normal functioning and development of society and its subjects a certain amount of socio-cultural information), and how this transmission is carried out, i.e. communicative-translational-transmutation method of intra- and intergenerational interaction of people within the framework of a particular culture (and corresponding subcultures) based on a relatively common understanding and interpretation of the meanings and meanings accumulated in the past of this culture (and corresponding subcultures). T. ensures the reproduction in the systems of real ("living", "immediate") activity of approved and time-tested samples of past ("dead", "materialized") activity; it determines the present and the future by the past, which has already come true and appears as the sum of the conditions of any sociocultural activity. This understanding of T. makes this concept applicable to almost any fragments and levels of organization of sociocultural experience (both the past - cultural heritage and the present), which sometimes serves as a basis for identifying T. and sociocultural experience. The latter, however, is inappropriate, since in order to be included in the system of T. sociocultural experience must undergo selective selection for stability and relative mass reproduction in the structures of activity. In the narrow sense of the word, the term T. is used to characterize self-organizing and self-regulating (autonomous) subsystems of human activity and the associated sociocultural experience, the functioning and development of which is not associated with institutional forms of support through a special apparatus of power. The behavior of social subjects, organized and regulated with the help of T., does not imply the formulation and explication of goals by acting subjects, its meanings are hidden (given) in itself. The legitimacy of traditional forms of action is substantiated and legitimized by the very fact of their existence in the past, and their effectiveness is assessed through the accuracy of following the accepted model. This kind of T. can be called authentic, "primary", non-reflective T. It is transmitted both directly and practically, through the reproduction of certain forms of actions and adherence to certain regulatory rules of behavior (ritual), and orally through folklore and mythology. All elements of T. are permeated with symbolic content, refer to the meanings and archetypes fixed in a particular culture. The loss of semantic components in the ritual form of being authentic T. reduces it to the level of custom as a constantly and massively reproducible form. This type of T. statically reproduces the past and is only capable of extensive development, selecting elements of sociocultural experience according to the matrix fixed in a given culture. It is precisely such T. that is usually referred to when one speaks of "conservatism," "inertia," "immutability," and so on. T. as a form of fixation and a mechanism for the transmission of cultural contents. Already in ancient oriental, and especially in ancient societies, T. acquires its transformed form, being reflected and rationalized within the framework of a professionally created culture. Here it is fixed in certain texts, receives a written sign expression. Having passed this kind of processing, T. again returns to the layer of real behavior and can be quite consciously supported and transformed by the acting subjects. Moreover, this return has a significantly different character depending on the agents to whom T. is addressed. It can be socialized in the activities of both "consumers" and "creators" of culture. In the latter case, such specific types of it as, for example, the author's T. are generated, and T. works with written-symbolically designed fragments of sociocultural experience are also developed. It is in these cases that one can speak of inauthentic, "secondary", reflexive T. The totality of "primary" and "secondary" T. constitutes the concept of T. in the broad sense of the word. Both of these types of T. are united by their self-organizing nature, functioning in an autonomy regime that does not imply institutionalized forms of support. Distinguishes, first of all, this or that degree of reflection of "secondary" T. and changes due to this of their regulatory potential. "Secondary" T. are capable of intensive development, suggest the possibility of restructuring the past through its constant reinterpretation in active and symbolic forms, and select elements of socio-cultural experience by changing the matrices themselves rooted in culture. In this sense, the possibility of changing T. is a condition for its constant reproduction and preservation in socio-cultural systems. A broad understanding of T. allows us to consider it as a universal form and mechanism for ordering and structuring the contents of any culture and its subsystems that are important for living generations of people. Providing continuity, it presupposes, on the one hand, the setting of certain boundaries of human activity, imparting to it spatio-temporal stability, a certain inertia, and on the other hand, a certain shift in meanings in the transmitted contents, i.e. gradual explicit or implicit (unreflected by individuals) their change. Innovation only takes root in society when it fits into the system of existing values ​​of sociocultural experience, agrees with the existing T., or generates a new T.T., therefore, to a large extent there is what keeps us in culture and history. By "tying" a person with the past, closing (to a certain extent) to him the possibility of retrospective arbitrariness, T. opens him the prospect of freedom in the present and future based on the past. A special type of T. are the so-called negative T., i.e. based not on the affirmation of any values, but on the denial of values ​​unacceptable for a given culture or subjects. The latter are either condemned or prohibited explicitly (through taboo) or covertly (through the permission of others). Negative T. is built on the basis of a pattern of how not to act or what not to be guided by. Thus, it turns out to be dependent on its "adversary", and, therefore, unwittingly contributes to the consolidation, preservation and translation of those meanings and meanings with which it is trying to fight. Thus, the fight against religious heresies contributed to the preservation of the ideas preached in them. It does not fall into the field of action of T. only explicitly (reflexively) or implicitly unappreciated - value-neutral. It is not noticed, is hushed up and dies. Loss of value in T. is the cessation of movement, the impossibility of development in a given direction. Phenomena associated with this value drop out of the transmission system and seem to cease to exist, at least in actual fact. Being a genetically primary form of ordering and structuring sociocultural experience and the activity of social objects, T. acts as the basis for the emergence of sociocultural norms. However, in developed social systems, T. itself can be considered as a special type of normative regulation. If the norm presupposes, in the limit, heteronomous, author's sources of its origin, as if it is introduced into the array of available experience by the subject from the outside and is supported by certain social institutions, then T. can be interpreted as a kind of autonomous in origin and non-institutionalized norms, which is true, first of all, for "primary" T. Already "secondary" T., having a derivative origin from the subject, but not needing institutionalization, can be considered as occupying an intermediate position between the norm itself and T. customary law. On the other hand, the norms proper, stereotyping and interiorizing in the activities of subjects, lose the need for constant institutional support and can evolve in T. Regulation of social systems of Ch. O. on the basis of T. (as a rule, "primary") or the actual innovation norm serves (along with others) one of the criteria for distinguishing the so-called. traditional and modern societies. In modern (industrial and postindustrial) societies, the sphere of activity of T. shrinks, among T. themselves, the weight of "secondary" T. T. becomes the subject of a number of intellectual operations in order to substantiate the chosen future behavior through a reference to the authority of the past, or, conversely, the subject of criticism under the slogan "liberation from the yoke of the past." However, in these societies, the role of T. as an irreplaceable mechanism for the development of culture is preserved. V.L. Abushenko

6) Tradition- (lat. traditio - transmission) - a variety (or form) of custom, characterized by special stability and directed efforts of people to preserve unchanged forms of behavior inherited from previous generations. For T. is characterized by: a careful attitude to the previously established way of life as a cultural heritage of the past; attention not only to the content of behavior, but also to its external manifestations, to style, as a result of which the external form of behavior becomes especially stable. In those cases when this form is strictly canonized and begins to dominate the content of human behavior, T. becomes a rite, degenerates into a ritual. The formed in society or collective T., reflecting the objective conditions of its existence, express continuity in social life and consolidate its most stable moments. T. (national, cultural, everyday, sometimes also speak of socio-political T.) perform a progressive role as long as they meet historical needs. They become a brake on social development when they cultivate an obsolete way of life. An example is the patriarchal attitude towards women, polygamy, kalym, to-rye trying to portray as national T. The program of the CPSU, pointing out the need to combat harmful T. the revolutionary traditions of the builders of communism, uniform for all nations ... ”(Program of the CPSU, p. 115). Using the revolutionary heritage of the past, the socialist society constantly enriches it with new content, corresponding to the conditions of communist construction. This is one of the sides of the communist education of the masses.

7) Tradition- (from Lat. traditio - transfer) - transfer of spiritual values ​​from generation to generation; cultural life is based on tradition. That which is transmitted is also called tradition; at the same time, everything that is based on tradition is called traditional.

8) Tradition- (lat. traditio - transmission, tradition) - historically established and passed from generation to generation customs, rituals, social institutions, ideas and values, norms of behavior, etc .; elements of the socio-cultural heritage that are preserved in society or in certain social groups for a long time. Distinguish T. progressive, associated with the creative development of culture, and reactionary, associated with obsolete vestiges of the past. In science, T. means the continuity of knowledge and research methods; in art, the continuity of style and skill.

Tradition

(lat. tiaditio - transmission) - a form of continuity in various types of man. activity, material and spiritual, involving the complete ml and partial reproduction of the methods, techniques and content of the activities of previous generations. In class. about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist. culture and the formation of a new person are of great importance to the socialist. T.

(from Lat. traditio - legend) - 1) transmission of samples and norms of spiritual life, sacred texts, rituals and morality from generation to generation. Tradition is namelessly authoritative, accepted and passed on in free agreement with the fact that deceased bearers have the right to vote in the life of the heirs. Tradition is transmitted not mechanically, but in the living creative effort of its participants. 2) Tradition is often mistakenly identified with traditionalism, neglecting the fact that participation in the life of tradition allows the individual to resist the degeneration of a person in a mass society. 3) In hermeneutics: participation in the life of tradition is necessary for understanding the sacred texts (G.-G. Gadamer).

(from Latin - transfer) - the mechanism of reproduction of social institutions and norms; transfer of spiritual values ​​from generation to generation; social relations characterized by a certain historical stability, repeatability, and community. The traditions that have developed in society, reflecting the objective conditions of its existence, express continuity in social life and consolidate its most stable moments. Traditions manifest the life of the past in the present and in the future. The existence of traditions, their formation, consolidation, development and disappearance are due to social circumstances, ideas and ideals of people.

(from Lat. traditio - transmission) - an anonymous, spontaneously formed system of patterns, norms, rules, etc., which is guided in their behavior by a fairly extensive and stable group of people. T. can be so broad as to cover the entire society at a certain period of its development. The most stable T., as a rule, are not perceived as something transitory, having a beginning and an end in time. This is especially evident in the so-called. traditional society, where T. determines all the essential aspects of social life. T. have a clearly expressed dual character: they combine description and assessment (norm) and are expressed in descriptive and evaluative statements. In T. accumulates the previous experience of successful collective activity, and they are a kind of its expression. On the other hand, they represent a project and a prescription for future behavior. T. is what makes a person a link in the chain of generations, which expresses his stay in historical time, his presence in the "present" as a link connecting the past and the future. Two extremes in the interpretation of T. - traditionalism and anti-traditionalism - oppose T. to reason: the first puts T. above reason, the second evaluates it as a prejudice that must be overcome with the help of reason. T. and reason do not oppose each other, however: T. is affirmed by reflecting on past activities And does not require blind obedience. The opposition of T. and reason, characteristic of the Enlightenment and for romanticism, did not take into account the fact that reason is not some initial factor designed to play the role of an impartial and unerring judge. Reason develops historically, and rationality can be considered as one of the T. “... Rational standards and the arguments justifying them are visible elements of specific traditions, which include clear and clearly expressed principles and imperceptible and largely unknown, but absolutely necessary basis of predispositions to actions and evaluations ”(P. Feyerabend). At the same time, mind is not one of many equal T., but a special, one might say, privileged T. He is older than all other T. and is able to outlive any of them. It is universal and covers all people, while all other T. are limited not only in time, but also in space. Reason is the most flexible of T., changing from era to era. It represents a critical, and in particular, a self-critical T. And, finally, reason deals with truth, the standards of which are not conventional. T. pass through the mind and can be evaluated by it. This assessment is always historically limited, since the mind always belongs to a certain era and shares all its "prejudices". Nevertheless, the assessment of the mind can be broader and deeper than the assessment of one T. with t. Sp. some other, non-universal and non-critical. Different T. do not just coexist with each other. They form a certain hierarchy, in which the mind has a special place. The opposite of T. and reason is of a relative nature: T. are formed with the participation of reason, and reason itself is a continuation and development of T. rationality immanently inherent in man. “Even the most authentic and lasting tradition is not just formed naturally, thanks to the ability to self-preserve what is available, but requires consent, acceptance, and care. In essence, tradition is the preservation of what is, the preservation that is carried out in any historical change. But such preservation is the essence of an act of reason, differing, however, by its invisibility ”(HG Gadamer). Everyday life relies heavily on T., and an appeal to it is a standard technique of practical argumentation. Turning to T. is the usual way of arguing in morality. Our moral principles and actions are largely determined by T. All attempts to substantiate or improve the moral system, abstracting from T., inevitably remain declarative and have no practical consequences. It would be completely unrealistic to expect from modern science to substantiate some kind of new morality. The argument to T. is inevitable in all scientific reasoning, which includes the "present" as a topic of discussion or as one of the factors that determine the position of the researcher. "... In the sciences of the spirit, in spite of all their methodology, there is an effective moment of tradition, which constitutes their true essence and characteristic feature" (Gadamer). Feiraband P. Fav. works on the methodology of science. M., 1986; Gadamer H.G. Truth and Method. M., 1988; Ivin A.A. Theory of argumentation. M., 2000.

(lat. traditio - transfer, giving) is a universal form of fixation, consolidation and selective preservation of certain elements of socio-cultural experience, as well as a universal mechanism for its transfer, which ensures stable historical and genetic continuity in socio-cultural processes. Thus, T. includes what is transmitted (recognized as important and necessary for the normal functioning and development of society and its subjects a certain amount of socio-cultural information), and how this transmission is carried out, i.e. communicative-translational-transmutation method of intra- and intergenerational interaction of people within the framework of a particular culture (and corresponding subcultures) based on a relatively common understanding and interpretation of the meanings and meanings accumulated in the past of this culture (and corresponding subcultures). T. ensures the reproduction in the systems of real ("living", "direct") activity of approved and time-tested samples of past ("dead", "materialized") activity; it determines the present and the future by the past, which has already come true and appears as the sum of the conditions of any sociocultural activity. This understanding of T. makes this concept applicable to almost any fragments and levels of organization of sociocultural experience (both the past - cultural heritage and the present), which sometimes serves as a basis for identifying T. and sociocultural experience. The latter, however, is inappropriate, since in order to be included in the system of T. sociocultural experience must undergo selective selection for stability and relative mass reproduction in the structures of activity. In the narrow sense of the word, the term T. is used to characterize self-organizing and self-regulating (autonomous) subsystems of human activity and the associated sociocultural experience, the functioning and development of which is not associated with institutional forms of support through a special apparatus of power. The behavior of social subjects, organized and regulated with the help of T., does not imply the formulation and explication of goals by acting subjects, its meanings are hidden (given) in itself. The legitimacy of traditional forms of action is substantiated and legitimized by the very fact of their existence in the past, and their effectiveness is assessed through the accuracy of following the accepted model. This kind of T. can be called authentic, "primary", non-reflective T. It is transmitted both directly and practically, through the reproduction of certain forms of actions and adherence to certain regulatory rules of behavior (ritual), and orally through folklore and mythology. All elements of T. are permeated with symbolic content, refer to the meanings and archetypes fixed in a particular culture. The loss of semantic components in the ritual form of being authentic T. reduces it to the level of custom as a constantly and massively reproducible form. This type of T. statically reproduces the past and is only capable of extensive development, selecting elements of sociocultural experience according to the matrix fixed in the given culture. It is precisely such T. that is usually referred to when one speaks of "conservatism," "inertia," "immutability," and so on. T. as a form of fixation and a mechanism for the transmission of cultural contents. Already in ancient oriental, and especially in ancient societies, T. acquires its transformed form, being reflected and rationalized within the framework of a professionally created culture. Here it is fixed in certain texts, receives a written sign expression. Having passed this kind of processing, T. again returns to the layer of real behavior and can be quite consciously supported and transformed by the acting subjects. Moreover, this return has a significantly different character depending on the agents to whom T. is addressed. It can be socialized in the activities of both "consumers" and "creators" of culture. In the latter case, such specific types of it as, for example, the author's T. are generated, and T. works with written-symbolically designed fragments of sociocultural experience are also developed. It is in these cases that one can speak of inauthentic, "secondary", reflexive T. The totality of "primary" and "secondary" T. constitutes the concept of T. in the broad sense of the word. Both of these types of T. are united by their self-organizing nature, functioning in an autonomy regime that does not imply institutionalized forms of support. Distinguishes, first of all, this or that degree of reflection of "secondary" T. and changes due to this of their regulatory potential. "Secondary" T. are capable of intensive development, suggest the possibility of restructuring the past through its constant reinterpretation in active and symbolic forms, and select elements of socio-cultural experience by changing the matrices themselves rooted in culture. In this sense, the possibility of changing T. is a condition for its constant reproduction and preservation in socio-cultural systems. A broad understanding of T. allows us to consider it as a universal form and mechanism for ordering and structuring the contents of any culture and its subsystems that are important for living generations of people. Providing continuity, it presupposes, on the one hand, the setting of certain boundaries of human activity, imparting to it spatio-temporal stability, a certain inertia, and on the other hand, a certain shift in meanings in the transmitted contents, i.e. gradual explicit or implicit (unreflected by individuals) their change. Innovation only takes root in society when it fits into the system of existing values ​​of sociocultural experience, agrees with the existing T., or generates a new T.T., therefore, to a large extent there is what keeps us in culture and history. By "tying" a person with the past, closing (to a certain extent) to him the possibility of retrospective arbitrariness, T. opens him the prospect of freedom in the present and future based on the past. A special type of T. are the so-called negative T., i.e. based not on the affirmation of any values, but on the denial of values ​​unacceptable for a given culture or subjects. The latter are either condemned or prohibited explicitly (through taboo) or covertly (through the permission of others). Negative T. is built on the basis of a pattern of how not to act or what not to be guided by. Thus, it turns out to be dependent on its "adversary", and, therefore, unwittingly contributes to the consolidation, preservation and translation of those meanings and meanings with which it is trying to fight. Thus, the fight against religious heresies contributed to the preservation of the ideas preached in them. It does not fall into the field of action of T. only explicitly (reflexively) or implicitly unappreciated - value-neutral. It goes unnoticed, is hushed up and dies. Loss of value in T. is the cessation of movement, the impossibility of development in a given direction. Phenomena associated with this value drop out of the transmission system and seem to cease to exist, at least in actual fact. Being genetically the primary form of ordering and structuring sociocultural experience and the activity of social objects, T. acts as the basis for the emergence of sociocultural norms. However, in developed social systems, T. itself can be considered as a special type of normative regulation. If the norm presupposes, in the limit, heteronomous, author's sources of its origin, as if it is introduced into the array of available experience by the subject from the outside and is supported by certain social institutions, then T. can be interpreted as a kind of autonomous in origin and non-institutionalized norms, which is true, first of all, for "primary" T. Already "secondary" T., having a derivative origin from the subject, but not needing institutionalization, can be considered as occupying an intermediate position between the norm itself and T. customary law. On the other hand, the norms proper, stereotyping and interiorizing in the activities of subjects, lose the need for constant institutional support and can evolve in T. Regulation of social systems of Ch. O. on the basis of T. (as a rule, "primary") or the actual innovation norm serves (along with others) one of the criteria for distinguishing the so-called. traditional and modern societies. In modern (industrial and postindustrial) societies, the sphere of activity of T. shrinks, among T. themselves, the weight of "secondary" T. T. becomes the subject of a number of intellectual operations in order to substantiate the chosen future behavior through a reference to the authority of the past, or, conversely, the subject of criticism under the slogan "liberation from the yoke of the past." However, in these societies, the role of T. as an irreplaceable mechanism for the development of culture is preserved. V.L. Abushenko

(lat. traditio - transmission) - a variety (or form) of custom, distinguished by special stability and directed efforts of people to preserve unchanged forms of behavior inherited from previous generations. For T. is characterized by: a careful attitude to the previously established way of life as a cultural heritage of the past; attention not only to the content of behavior, but also to its external manifestations, to style, as a result of which the external form of behavior becomes especially stable. In those cases when this form is strictly canonized and begins to dominate the content of human behavior, T. becomes a rite, degenerates into a ritual. The formed in society or collective T., reflecting the objective conditions of its existence, express continuity in social life and consolidate its most stable moments. T. (national, cultural, everyday, sometimes also speak of socio-political T.) perform a progressive role as long as they meet historical needs. They become a brake on social development when they cultivate an obsolete way of life. An example is the patriarchal attitude towards women, polygamy, kalym, to-rye trying to portray as national T. The program of the CPSU, pointing out the need to combat harmful T. the revolutionary traditions of the builders of communism, uniform for all nations ... ”(Program of the CPSU, p. 115). Using the revolutionary heritage of the past, the socialist society constantly enriches it with new content, corresponding to the conditions of communist construction. This is one of the sides of the communist education of the masses.

(from Lat. traditio - transmission) - transmission of spiritual values ​​from generation to generation; cultural life is based on tradition. That which is transmitted is also called tradition; at the same time, everything that is based on tradition is called traditional.

(lat. traditio - transmission, tradition) - historically established and passed from generation to generation customs, rituals, social institutions, ideas and values, norms of behavior, etc .; elements of the socio-cultural heritage that are preserved in society or in certain social groups for a long time. Distinguish T. progressive, associated with the creative development of culture, and reactionary, associated with obsolete vestiges of the past. In science, T. means the continuity of knowledge and research methods; in art, the continuity of style and skill.

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(from Lat.traditio - transfer) - formed on the basis of long experience of group activity and firmly rooted in everyday life, passed on to newcomers to the collective, the social community of the rules, norms and stereotypes of behavior, actions, communication of people, the observance of which has become a social need for everyone.

TRADITIONS

from lat. tradrtio - transmission) - elements of social or cultural heritage, passed from generation to generation and preserved in social groups for a long time. As a tradition, certain social institutions, norms and rules of behavior, attitudes towards specific moral and ethical values, customs, rituals act. T. differ in content (ideas, norms, etc.), in functions (being T. - customs and their form - ceremonies or rituals), in the nature of existence (oral and written T.), from an evaluative point of view (T positive, neutral and negative), in socio-historical terms (folk and elite T. However, this opposition is relative. In the process of interaction between T. and innovations, many T. not only die off, but also change, taking the form of innovations, and many innovations become T. There are four stages of such interaction: 1) T. resist innovations; 2) both coexist; 3) T. and innovations are mixed, forming compromise forms - palliation; 4) innovations turn into T. Thus, the stability of T. is also relative, but nevertheless they are the most stable part of culture, ensuring its continuity. In ethnology and cultural studies, there is no consensus about the relative role of T. in different historical epochs; nevertheless, it is probably more correct to assume that the normative role of T. in the course of the historical process is gradually decreasing, leaving more room for the freedom of the individual's or group's own choice. An example is the attitude to etiquette, the violation of which was punished for a long time, and then only began to be censured.

Traditions

lat. traditio - transmission, narration) - historically formed and transmitted from generation to generation forms of activity and behavior, as well as associated ideas, customs, habits, skills, rules, values. T. formed on the basis of those forms of activity, to-rye acted as regulators of societies. relations and have repeatedly reaffirmed their societies. significance and personal benefit. In the era of the European Enlightenment, the basis of which was rationalism, the traditional institutions, customs and morals that existed at that time were sharply criticized. Criticism undermined the authority of the aristocracy and the influence of the church, the bearer of Christian T., on the social and political. life. The influence of traditional institutions was seen as a reactionary, repressive force based on prejudice. At this time, the history itself was formed. understanding T. as a time-limited and changeable phenomenon. The enlightenment struggle was unfolding between the "traditionalists" and the supporters of the "critical reason". At the beginning of the XIX century. conservative romanticism and an ambivalent attitude towards T. triumphed, which included understanding it as a universal history. strength, and as a "spiritual opium", lulling individual initiative and critical thinking. K ser. XX century. almost all of the mass movements that arose during this period were different. ethnic groups and polit. directions were based on a critical denial of existing social T., but at the same time revealed a desire to invent and perpetuate new, own T. This fact testifies to the attributive nature of T. for social reality, which led to the emergence of different. conceptual approaches to understanding the essence and social significance of T. These approaches include, for example, modernism and progressivism, for which T. is something that ultimately retreats under the onslaught of the new, this "doomed and historically relative" ... According to M. Weber, T. and rationality are 2 poles, between which there is tension that determines the direction of social dynamics. Traditional society, noted M. Weber, is radically different from modern. the slowness of actions and the subordination of personal and social initiative to the authority of T. Hence follows the recognition of the close connection between T. and stereotypes. If we limit the consideration of O.'s problem from a behavioral perspective, then it is obvious that following T. presupposes stereotyping of social and individual behavior, a rigid dominance of the stereotype over the will, personality traits, and aspirations of a person. That is, the social stereotype is the implementation mechanism T. Osn. the problem associated with T., in this case, becomes the ratio of stereotyped experience and emerging innovations. Innovations appear in the process of organic recombination of T. elements. With a change in the social situation of the development of a particular community, T. can be destroyed, transformed, and replaced by new ones. At the same time, T. inevitably serves as an important factor in the regulation of people's vital activity and form the basis of education. In ethnopsychology, the concept of a bundle or bundle of T. serves as one of the characteristics of nationalities. community. Lit .: Ivanenkov S.P. Traditions and the future // Credo. 1997. No. 1; Markaryan E.S. Theory of culture and modern science. Logical and methodological analysis. M., 1983.L. A. Karpenko

lat. tiaditio - transmission) - a form of continuity in various types of man. activity, material and spiritual, involving the complete ml and partial reproduction of the methods, techniques and content of the activities of previous generations. In class. about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist. culture and the formation of a new person are of great importance to the socialist. T.

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TRADITION

from lat. traditio - transmission, legend) is a way of being and reproduction of elements of social and cultural heritage, fixing the stability and continuity of the experience of generations, times and eras. The philosophical status of the term "tradition" is determined by the fact that it includes the whole complex of norms of behavior, forms of consciousness and institutions of human communication that have any value, characterizing the connection between the present and the past, more precisely, the degree of dependence of the modern generation on the past or adherence to it. this concept is confirmed by its presence in all spheres of human life and its active use in various fields of knowledge (they talk about the tradition of "national", "folk", "group", as well as "cultural", "scientific", "artistic", etc.). etc.). In terms of value, content, tradition accumulates a certain system of norms, customs and ideological attitudes that make up the most significant part of the “classical” heritage of a given society, cultural community, and thought direction. In functional terms, tradition acts as an intermediary between the present and the past, a mechanism for storing and transferring samples, techniques and skills of activity (technologies) that explicitly enter the real life of people and do not need any special justification and recognition, except for a reference to their prescription and cultural rootedness. The transmission is carried out through repeated repetition and replication of traditional actions and relationships (customs), ceremonies and rituals (ritual), symbolic texts and signs (see. The Symbol of Faith. Symbols of Culture). Tradition is a kind of historical consciousness, where the past claims to be a prototype of the present and even one of the sources of perfection of the future (as in P. A. Florensky, who prefers to speak of "antiquity"). But only in the so-called. In primitive, archaic societies, organized according to the principle of “self-sufficient communities that constantly reproduce themselves in the same form” (K. Marx), the regulating role and world-building function of tradition acquire a universal scale and character.

The nature of tradition is contradictory, which naturally gives rise to extremes in its perception and evaluation. On the one hand, tradition looks like an apology and conservation of the past, a symbol of immutability, and sometimes - a synonym for lagging behind and “backwardness”. Such an emotionally negative characterization and assessment of tradition, of course, has an objective basis. It is due to the inherent tradition of non-reflective adherence to the past (K. Mannheim), mythologization of reality and cult psychology (E. Kassarer), mistrust of creative activity and underestimation of the individuality of the subject of action, etc. On the other hand, tradition acts as a necessary condition for preserving, continuity and stability of human existence, a prerequisite and constitutive beginning of the formation of the identity of a person, a group or a whole society. As soon as identity has been formed, it acquires the features and status of tradition, which prompts some modern authors to talk about the identity of these concepts. The loss or weakening of tradition is often perceived and experienced as a break with the past, the disintegration of the "connection of times", amnesia of historical memory, outside of which the meaningful and purposeful activity of an individual or society becomes simply impossible. The existence of such timeless truths as "return to the origins" or "new - well forgotten old" only confirms the importance and urgency of the problem of interpreting tradition, the source of its vital force.

While recognizing the legitimacy of opposing tradition to innovation and modernity, great care should be taken in interpreting this antithesis. This is possible if the problem of heritage, or tradition, is viewed in the context of a more general concept of developed. With this approach, any tradition becomes an equal participant in the development process, the dialogue of the “new” with the “old”, providing not only the moment of continuity, but also the fullness of life, the richness of the very process of changing and renewing reality. The modern analytical approach to the problem of tradition overcomes the tendency to reduce it to "inert and obsolete elements of the past", focusing on the study of the historical dynamics and fate of cultural heritage and cultural identity. The projection of the future is inconceivable without the "shadow" cast by tradition. Not only "stagnation" is associated with this concept, but also "rebirth", imparting new life meaning to old patterns and values.

At the same time, tradition can act as a conservative, retrograde force on the way to the formation of new, more progressive forms and norms of life. A tradition that dulls and solidifies in its “immutability” can become a position of “conscious conservatism”, even archaism, and thus turn into traditionalism, when not the values ​​of a particular tradition are defended, but the very principle of immutability and immutability. The living contradiction "tradition-innovation" manifests its real strength when tradition is ready for renewal and becomes a source of development, and innovation has no other way to assert itself and survive except by proving its organic nature and rootedness in culture. Practice shows that modernization is more successful where they reckon with the traditions of a reformed society, and, in turn, traditions retain their vitality, responding to the needs of the time and growing into new forms of life, that is, renewing themselves. The collapse of one tradition or another is associated not only with the awareness of the shyness of its framework, but also with the discovery of new opportunities and prospects for development (social life, science, art, etc.).

The role and significance of tradition in scientific (see Tradition in science) and artistic creativity is great. The term "tradition" is widely used in the characterization and assessment of the aesthetic and cultural significance of the art of entire eras, trends and individual artists who have made a special contribution to the treasury of world culture, who created unique samples - art monuments. If it is true that there is no future without the past, then true innovation is possible only on the basis of the preservation of traditions, their creative continuation and development. This is true both for art and for historical creativity in general.

Lit .: Sarsenbaev NS Customs, traditions and social life. Alma-Ata, 1974; Sukhanov I. V. Customs, traditions and succession of generations. M., 1976; Erasov V. C. Socio-cultural traditions and social consciousness in the developing countries of Asia and Africa. M., 1982; Shatskiy E. Utopia and Tradition. M., 1990; Tradition and renewal. Dialogue of worldviews, parts 1-2. Nizhny Novgorod, 1995.

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