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Ministry of Education and Science

Federal State Educational Establishment

Higher Vocational Education

"South Ural State University

(National Research University) "

Faculty "Autotractor / ATIS"

Department of "Road transport and service vehicles"

Abstract

"Intercultural Communication"

on the subject "English"

Completed:

student group AT-151

Populov K.S.

Report adopted:

lecturer Ladygina S. U.

Chelyabinsk 2014

Contents:

• Introduction
• The interaction of cultures in different social groups
• Intercultural communication and basic concepts
• Intercultural Communication and Conflict
• Conclusion
• References

Introduction

Many problems related to culture are international and even global dimension. Acute problems of "mass culture", spirituality and lack of spirituality. At the same time, are becoming increasingly important impact, dialogue, mutual understanding of different cultures, including the relationship of modern Western culture and traditional cultures of the developing countries of Asia and Latin America. Thus, interest in issues of cultural theory has profound practical roots. All this has stimulated the development of the philosophical problems of culture and has led to significant progress in the field of knowledge, down to the question of the creation of a special science of culture - cultural studies.

The study of culture has deep philosophical tradition (the philosophy of history, philosophy of culture) and attracts the attention of other disciplines, primarily - archeology, ethnography, psychology, history, sociology, not to mention the sciences that study the various forms of consciousness - the art, morality, religion and etc. Each of the concrete sciences creates a certain idea of culture as the subject of his research. So "image culture" in various sciences looks different. Western scholars of culture have between 150 and 250 definitions of culture. This is due not only to the specific interests of specific sciences, but also a variety of ideological positions and even different approaches within one worldview from which to view culture.

culture communication social conflict

The interaction of cultures in different social groups

Today there is an urgent need to develop a cultural approach to the construction of the theory and practice of social work, which is due not only to the traditional composite cultural image of Russia, but also complex processes of social and cultural dynamics of the XX century, during which disappears mandatory before the codification of society. structured hierarchy of existence, there is a multiplicity of cultural identity and the right to self-identification.

Russia - is a continent of ethnic groups, each with its inherent willows are symbolic representations of the system and the semantic relations. The Cultural competence involves knowledge of cultural technologies and symbolic objects, the ability to use this knowledge in their daily practice. How is it possible to take into account cultural factors. There are two aspects of cultural urological competencies: individual and institutional. Individual competence - a social worker understanding the distinctive features of culture (as its own. And clients) and their impact on the existential, psychological. philosophical, social features, on the semantic and behavioral organization of the continuum of everyday life. Institutional competence characterizes the cultural view of social awareness service and its ability to work in multicultural situations, adapting to cultural diversity.

At the end of the XX century in society coexistence of two (or more) cultures is not the only problem. Today's problem - a problem of the existence of the set of mixed and borderline forms of culture caused a total rejection of norms - social, ethical, aesthetic, linguistic. This principle the plurality of postmodern "forms of life" (L. Wittgenstein) is complicated in our country transgression of cultural matrices.

The growing interaction of cultures causes a significant change in the cultural forms of life (both at the national and at the local-group level), and in the language of everyday practice. The scale of the new information from the cultural environment, so intense, that may cause the representatives of culture - the recipient partial loss of cultural identity, in the extreme case - culture shock. The crisis of identity is always fraught with phenomena of marginalization, anomie deviance, psychopathology, etc. The tasks of social workers in this case are acculturation and cultural adaptation of clients not cope on their own with fast (or cardinal) cultural changes.

Therefore, you should understand the essence and the main stages of cultural adaptation, about the personal and cultural characteristics that deepen or mitigate a collision of an individual (or group) with the new socio-cultural reality. Ability to identify and prevent obsolete client cultural stereotypes, to help him take the new patterns, overcome, if necessary, rejection of new cultural traditions should be considered an important theoretical and practical skills.

It is important to emphasize that almost every one of the social groups - a group facing a problem of cultural adaptation. Migrants and refugees arriving in the new socio-cultural environment, people change social status due to change of profession, loss or gaining power, improvement or deterioration of the material conditions of life, teenagers and senior citizens, young people, called in the army or who came to serve on a contract basis, orphaned children, prisoners, members of deviant or delinquent groups, etc. - They are all more or less affected by the problems of inculturation in its various versions. So, for migrants it is a problem of initiation to the cultural patterns of the dominant society, so it is important to organize the social worker assimilation (in various forms) of typical behaviors, values and ways of cultural activity. Many people form groups with their unique subculture. Such, for example, soldiers, teenagers, groups of individuals with deviant behavior (prostitutes, drug addicts, vagrants, etc.). A social worker must not only know the specifics of such groups, the distinctive features of the subculture as a special sphere of culture, but in each case to decide whether it is necessary to help the individual to assimilate subcultural standards or adapt this subculture and its carriers into the mainstream culture.

In our country, are experiencing a period of cultural transfor-mations, modernization and innovation characteristic of the XX century inversion of high culture, the so-called "Culture Cultural", combined with inversion of transculturation and the transition to the rank of former counterculture officially mainstream. Changing objects, processes and methods of socio-cultural inheritance causes, especially among the older generation, the reaction of alienation. In situations where significant previously targeted and values, philosophical, ideological, and moral principles of the society lost its relevance, "collective memory" has become a source of cultural conflict that. As is known, in contrast to social conflict, there is no positive. In the cultural complex of modern Russian society there is a contradiction between the conventional transmitted from generation to generation, and institutional regulatory elements, which reduces the efficiency of social and cultural regulation. Social experience must be understood in terms of the admissibility of some of its components in the existing conditions so today. to consolidate the society, to raise the level of understanding of its members. At the same time our country is practically not institutionally ensured socialization of persons of retirement age (the so-called fourth period of socialization), although at that time the person develops a new social and cultural identity, and even in a stable society needs the help of special social institutions. In the context of radical social transformation need socialization and enculturation ensuring acquisition of knowledge and skills adequate existence of socially significant situations, increased many times over. We need to have an idea about the entropic potential cultural conflicts, their practical forms and the most essential elements to own methods of settlement and cultural conflict prevention based on the principles of tolerance and complementarity.

This is all the more important that the source of cultural conflicts of our society will soon be growing social differentiation and appropriate cultural specialty. For decades, Soviet culture was raised by behavioral and mental homogeneity of society, the idea of one for all lifestyles. Of course, in reality there were underground, and the elite, but their existence was little known to the public: the first representative was deprived of opportunities, the second she was not interested in a demonstration of privilege. Collapsible today embodied cultural polymorphism, including, and in a variety of ways of life, cultivated various social and ethno-cultural groups. Lack of organization and regulation of the traditions of life in the new class, and socio-professional groups, their lack of understanding of normativity of everyday life, the hard way of life of conformity, level. style, quality of life status and stratification accessories, ignorance of these rules cause problems on the personal level of identity, maladjustment, psychopathology, and the group - the problem of communicating and consolidation in the context of cultural change. Tasks cultural regulation should always be the focus of attention of the social worker as social work as an activity designed to, including, and regulate human coexistence. The liberalization of value-normative sphere does not cancel, but greatly complicates the work of integrating the social whole. The modern world is fundamentally unstable, it is full of conflicts and contradictions. Moreover, in the postmodern reality blurred opposition "center-periphery", "high-low", "individual-collective", "part of the whole," "presence-absence", etc. But reasonableness tolerance, relativism labyrinth must nevertheless comply with the principle of "minimum necessary solidarity" (AR Radcliffe-Brown).

Intercultural communication and basic concepts

As the world becomes more complicated and culturally pluralistic, and increases the importance of topics related to intercultural communication. The ability to communicate, regardless of cultural barriers affect our lives, not only at work or at school, but also at home, in the family and in the gaming environment. Can we somehow improve skills such communication?

Intercultural and cross-cultural communication became the subject of many studies.

Scientists propose a set of definitions of communication, including intercultural. Porter and Samovar, for example, gives the following definition of communication: "What takes place whenever someone responds to the behavior or the consequences of the behavior of another person." In another study, they define communication as something that happens "whenever the behavior is attributed to some sense" is defined simply as the communication exchange of knowledge, ideas, thoughts, concepts (concepts) and emotions that occur between people.

Intercultural communication has a number of features that make it more complex, demanding and difficult than intra or interpersonal communication. To understand these specific issues, it is necessary to obtain a more complete understanding of the basic components of the communication process.

The components of the communication process can be differentiated in several ways. One of them - to determine the modes by which communication can take place. People communicate using two modalities: verbal and nonverbal, as described by us in the two preceding chapters.

Verbal modus includes language with its unique set of phonemes, morphemes and vocabulary, syntax and grammar, phonology, semantics and pragmatics. Verbal language - containing these components semantic system, which provides for the exchange of ideas, thoughts and feelings.

Non-verbal modality includes all non-linguistic behavior, including facial expressions, gaze and eye contact, voice intonation and paralinguistic clues, interpersonal space, gestures, body posture and pause. As we saw in the previous chapter, non-verbal behavior is multidimensional; It serves many purposes, besides the direct communication (remember Ekman and Friesen classification regarding nonverbal actions as illustrations of regulators, emblems, as well as gestures, adapters, and emotions). A lot of research, both in the US and in other cultures, demonstrated relatively greater importance of nonverbal behavior compared to verbal language when sending messages.

Another way to look at the communication process - describe it in terms of coding and decoding. Coding is the process by which people choose, consciously or unconsciously, a certain modality and the method by which you can create and send a message to someone. Although, as adults, we do not think about this process all the time, as a child, we had to learn the rules of syntax, grammar, pragmatics and phonology, so as to encode information skillfully. Similarly, we had to learn the rules that define the messages that are sent by non-verbal. Man, which encodes and transmits messages in the research literature is often called coding or sender.

Decoding is a process by which an individual receives the signals from the encoder and translates these signals into meaningful message. Just as the "appropriate" coding depends on the understanding and use of the rules of verbal and nonverbal behavior, "adequate" depends on the decoding of the same rules, so that the messages were interpreted in this way, in which they were intended to convey. In the scientific literature, the person who decodes the message, often called a receiver or decoder. Of course, communication - this is not a one way street where one person only encodes or send messages, and another - only decodes them. Communication - extremely complex encoding and decoding process occurring in rapid succession, and superposed on each other so that they occur almost simultaneously. It is the rapid exchange of messages, when people become alternately the sender, the recipient, and makes the study of communication so difficult, but rewarding task.

Besides the two main modes - verbal language and nonverbal behavior - and the two main processes - encoding and decoding - communication has a number of other components.

Signals - a specific words and actions that are pronounced and produced in communication, ie. E. A specific verbal language and nonverbal behaviors that are encoded in the administration message. For example, expression can be a signal that is encoded with a particular message. Other signals may be specific words or phrases, body posture or tone of voice.

Message - a meaning which is embedded in the signals and extract from them. It includes the knowledge, ideas, concepts, thoughts or emotions that are going to pass encoding, decoding and interpreting. Signals - is observable behavior, which does not necessarily have some internal sense; message - a sense that we attribute data cues.

Finally, specific channels called sensory modalities through which signals are transmitted and recognize the message, such as an image or sound. The most commonly used channels of communication is visual (we see the facial expression, body posture, and so on. N.) And auditory (we hear the words, tone of voice, and so on. D.). However, when communication is used and all other sensations, including touch, smell and taste.

Thus, the communication process can be described as an operation where the sender encodes the message in a set of signals. These signals are transmitted through a plurality of channels open and functioning in a recipient. The recipient decodes the signals to interpret the message. Once the message interpreted decoding becomes encoding, sending back your own message using the same process. Thus one who originally encoded message decoder becomes. It is this complex process of exchange, with the changing roles and encoding-decoding messages, and makes the process of communication.

Culture has a pervasive and profound influence on the processes of verbal and nonverbal encoding and decoding. Culture has a profound effect on verbal language. Each language - a unique system of symbols, which shows that it is culture considers important. Remember, certain words may exist in some languages, but not in others, reflecting differences in how culture symbolically represent the world. Different cultures and languages often use the word-referents related to the "I" and others in various ways; for example, the English pronoun you and I may be replaced by the notation role, position and status. Counting system - another example of cultural influences on verbal language. In many languages there are numerals that represent the characteristics of objects are calculated, and different languages may have different reference systems for the transmission of numerical relations. Culture affects not only the vocabulary of the language, but also its function or pragmatics.

According to the Sapir-Whorf hypothesis, culture influences the structure of thought processes. Although some studies for many years put this hypothesis into question, it has received considerable support in regard to the influence of the grammar and syntax of language on thought. Research on bilingualism also demonstrated the close relationship between culture and language, assuming that carriers allow for multiple languages in your mind the different cultural systems, when they say in the appropriate language.

Culture also affects many nonverbal action. Although cross-cultural studies have shown that facial expressions of anger, contempt, disgust, fear, happiness, sadness, and surprise are the pan-cultural, we also know that the culture of different displays of affection in the rules that govern the use of these universal expressions. In addition, we know that there are many cultural differences in gestures, looks and visual attention, interpersonal space, body postures, as well as in voice intonation and speech characteristics.

Culture influences the decoding process in several ways. As in the case of cultural decoding rules relating to the perception and interpretation of emotions, from early childhood, we internalize the rules that help us in deciphering the cultural code that is embedded in speech and in all other aspects of the interaction. These rules are formed, together with decoding emotional display rules or coding and are a natural part of the development of communication skills.

In many contexts, the term cross-cultural communication is used as a synonym for intercultural communication. In the context of communications difference between these terms not; However, there is an important difference between the cross-cultural and intercultural studies. Cross-cultural studies relates to the comparison of two or more crops on some variable of interest (for example, clarified the differences between cultures A and B in the expression of emotions). Intercultural study is relevant to the study of the interactions between the two specific crops (eg, clarified the differences in how the representatives of cultures A and express emotions when communicating respectively with people from cultures B and A).

Most of the research in the field of intercultural communication are cross-cultural and intercultural not. As such, they do not always provide data that is directly applicable to intercultural episode. Many of the cross-cultural research concerning cultural differences in communication styles, but not necessarily how people are communicating with representatives of some other culture. For example, what would be the number of cross-cultural studies comparing Americans and Japanese, we conducted no, they will not give us information about how members of these two cultures communicate with each other during the interaction.

To study intercultural, it must compare the data with intra intercultural; only such differences can be attributed to cross-cultural communication as such. A study comparing the intercultural communication Americans and Japanese, should assess how Americans and Japanese interact with both the Americans and the Japanese. Only the difference between intra and inter-cultural interaction tells us that a unique name for intercultural interaction.

If intracultural communication interaction participants implicitly uses the same basic rules. When people communicate within the boundaries defined by the adoption of the Basic Regulation, can focus on the content of messages exchanged. They encode and decode messages using the same cultural code. When we implement communication within the common cultural borders, implicitly assume that the other person is a representative of our culture or that he behaves socially acceptable manner. We can calculate that the individual is "good" socialized in our culture, and make value judgments about the process and the person's ability to participate in the conventional process.

But even in intracultural situations where we interact with people who are outside the scope of what is considered "normal" or "socially acceptable", we often demonstrate a negative reaction. We are experiencing difficulties with the interpretation of the signals that these people are trying to send, because they do not correspond to the cultural rules "package" that we expect from members of their own culture. We react negatively since learned that such actions are unacceptable, and can produce negative dispositional attributions, considering man as "bad", "stupid", "ill-mannered" or "devoid of common sense."

Negative stereotypes can be easily formed even in intracultural communication situations. Since our cultural filters and ethnocentrism generate a set of expectations about other people, communication with people whose behavior is not consistent with our expectations, often leads to negative attribution. Such unforeseen events require substantive processing, which greatly affects the induced emotion. If the induced negative emotion, it will contribute to the attribution with respect to other people having a negative valence. These attributions form the core of such a stereotype people, reinforcing the system of values and expectations, which we initially stuck. These processes are common even in episodes of intra-communication.

One of the characteristics that distinguishes intercultural communication from intra is uncertainty or ambiguity in relation to the basic rules by which will be interaction. Because of the broad and deep impact of culture on all aspects of the communication process, we can not be sure that the rules used by two different cultures, identical. This uncertainty is inherent in verbal and nonverbal behavior, as in the mode of coding and decoding: how to package messages, turning them into signals that are interpreted according to our intentions, and how to open the parcel in accordance with the original intent of the sender.

Participants intercultural interaction is often used when communicating verbal language that is not native, at least for one of them, and sometimes both. Thus, the meaning of words is inherent uncertainty. Cultural differences in the use of non-verbal channels make this an even greater uncertainty. Decoding can not be sure, unlike intracultural situations that they interpret the signals and messages in accordance with the original intention of the encoder.

Studies Gudikunsga and his colleagues: the behavior at different levels of uncertainty

Gudikunst and his colleagues have documented how the participants are trying to reduce the uncertainty of interaction with cross-cultural interaction, at least during the first meeting. This study was based on the work of Berger and Calabrese, who suggested that one of the main problems of strangers during the first meetings, it is to reduce uncertainty and increase predictability in their actions and in the behavior of the other person.

Gudikunst Nishida and tested 100 American and 100 Japanese participants, placing them in one of four experimental conditions:

* cultural similarity (intra-communication) and similar installations;

* cultural difference (intercultural communication) and similar installations;

* cultural similarity and dissimilarity of facilities;

* cultural differences and dissimilarity installations.

To intercourse took place in the framework of cultural similarity or cultural differences, the experimenters drove participant with a stranger or of his own or of another culture. The similarity and dissimilarity of attitudes changed by describing similar or dissimilar settings when submitting a stranger. For each participant, researchers evaluated the intention to disclose the intention of asking questions, nonverbal expressions of sympathy, attributive confidence and interpersonal attraction. The results showed that the intention of asking questions, the intention to open and non-verbal expressions of sympathy were higher in terms of cultural differences than in terms of cultural similarity.

Theory reduce uncertainty predicts that these techniques will be used more widely in communicative contexts with higher levels of uncertainty. Gudikunst, Sodetani Sonoda and extended these results to include the study as representatives of different ethnic groups and to demonstrate that differences in ethnicity and phase relationships are also associated with differences in communicative behavior aimed at reducing uncertainty.

Comparative evaluation of intercultural and intracultural communication

In a more recent study Gudikunst and Shapiro asked students to describe their major university perception episodes of communication with other students. In one trial, 303 students reported intracultural and intercultural episodes; in another - 725 students reported intra and inter-ethnic communication episodes. Each communicative episode seven variables were evaluated.

Intercultural Communication and Conflict

During intercultural encounters a high probability that the behavior will not meet our expectations. We often interpret this behavior as a feeble effort on our system of values and morality. It causes negative emotions that undermine our self-concept. These conflicts arise in intercultural communication rights not only with people but also with other agents of the cultural system (such as public transport, post office, trade, business).

Conflict is inevitable when intercultural communication. Since the participants of interaction can not send or receive signals unambiguously as they used to do it in intracultural situations episode intercultural communication can cause us to feel frustration or our patience. In such situations easily get out of yourself and people can quickly become frustrated or lose interest in such interactions because of the extra effort that they require. Even if the participants interaction making progress in the "unpacking" of signals, interpretation of messages may be partial, ambiguous or erroneous. Did not manage to decipher the message in accordance with the original intention of the sender, leading to communicative missteps and problems in the subsequent communication.

Of course, this conflict contributes to uncertainty. People may lose patience with ambiguity, and this leads to anger, frustration or irritation. However, even after the uncertainty is reduced, the conflict is still inevitable due to differences in the sense of verbal language and nonverbal behavior in different cultures, as well as in the accompanying emotions and values of a cultural system. The result often different interpretations of the hidden intentions of the participants of interaction - which can sometimes occur when intra-communication.

The effectiveness of cross-cultural communication

Varna has identified six major obstacles, or "stumbling blocks" that impede effective intercultural communication.

1. Approval of similarities. One of the causes of misunderstanding when intercultural communication becomes something that people naively assume that all of them are identical or at least similar enough to easily communicate with each other. Of course, all people have a number of similarities in the basic biological and social needs. However, communication - is a unique human feature, which form specific culture and society. Indeed, the communication is a product of the culture. In addition, people from some cultures make more assumptions about the similarities than people from other; t. e. the degree of assumptions people that others like them, varies for different crops. Thus, the very assumption of similarities is a cultural change.

2. Language differences. When people try to communicate in a language that is not known perfectly, they often believe that the word, phrase or sentence have one and only one meaning - that which they intend to transfer. Make such an assumption - then ignore all other possible sources of signals and messages that were discussed in the two previous chapters, including the non-verbal expression, tone of voice, posture, gestures and actions. Because people cling single, simple interpretation of what, in essence, is a complex process, so far in communication problems will arise.

3. Erroneous interpretation of nonverbal. As we have seen, in any culture nonverbal behavior is most communicative messages. But it is very difficult to fully understand the non-verbal language of culture other than your own. Misinterpretation of nonverbal behavior can easily lead to conflict or confrontation that violate communicative process.

4. Prejudices and stereotypes. As mentioned earlier, stereotypes and prejudices against people - natural and inevitable psychological processes that affect our perception and communication contacts. Excessive reliance on stereotypes can prevent us to objectively look at other people and their messages and find clues that will help interpret the messages in the way in which we intend to pass them. Stereotypes supports many psychological processes (including selective attention), which may adversely affect the communication.

5. The desire to evaluate. Cultural values also influence our attributions about other people and the world around us. Different values can cause negative assessments that become another stumbling block on the path to effective intercultural communication.

6. Increased anxiety or stress. Episodes of intercultural communication are often associated with greater anxiety and stress than the familiar situation intracultural communication.

Given all the problems described above, we may ask: how can we overcome them to become a member of effective intercultural communication? In the last 10-20 years, researchers have paid considerable attention to this issue, denoting it as intercultural communicative competence.

Intercultural communicative competence.

Intercultural-communicative competence (ICC) is the ability to exercise effective communication in an intercultural context. In recent years, a growing number of studies have identified various factors that presumably related to the ICC.

The list of factors from the literature review IWC made Spitsbergen. They developed a model and synthesizing and integrating these factors into three components or levels of analysis:

* Independent - characteristics of individuals that facilitate intercultural communication;

* episodic system - characteristics of participants interactions that promote mutual attribution of competence;

* relative system - characteristics that allow people to transfer their skills to different situations ICC and contexts.

Gudikunst offers related but slightly different model with three main components: motivational factors, factors of knowledge and skill factors. Motivational factors include the needs of the participants of interaction, mutual attraction participants interactions, social ties, perceptions of oneself and openness to new information. Knowledge factors include expectations, general information networks, the idea of more than one point of view, knowledge of alternative interpretations and knowledge of the similarities and differences. Factors skills include the ability to show empathy, be tolerant of ambiguity, adapt, communicate, create new categories, modify the behavior and collect the necessary information.

According Gudikunstu, these three types of factors influence the degree of uncertainty in the situation and the level of anxiety or stress, which actually experienced participants interaction. Finally, these three components affect the extent to which participants in interaction "think over" in the communicative episode, t. E. The fact to what extent they take conscious steps to analyze the behavior of their own and others', as well as adequate planning and interpreting interactions as it evolves. According to this model, the high degree of thoughtfulness reduces uncertainty and anxiety, leading to effective communication.

Several authors and studies suggest the same and other characteristics of the IWC. For example, Chen suggested that the ICC is associated with individual characteristics in self-concept, self-disclosure, self-monitoring, social looseness, skills transfer messages, behavioral flexibility, the ability to direct interaction, involvement in the interaction, social skills, adaptive capacity and awareness of culture.

Hammer, Nishida and Wiseman, studying ICC Americans in US-Japanese intercultural situations identified three indicators IWC: understanding Japanese situations and behavior caused by specific rules, the understanding of Japanese culture in general and affective relation to Japanese culture. In a related study, these three scientists have found that the degree of manifestation of these three constructs was determined by positive and negative attitudes toward other cultures, ethnocentrism, perceived social distance and knowledge of other cultures.

Finally, it is worth mentioning a study by Martin and Hammer, who appreciated the reaction of American undergraduates to hypothetical interaction with the Americans, any foreign students, Japanese students and German students. The authors found that the data correspond to the four indicators or groups of skills: communicative function, nonverbal behavior, content and the ability to conduct a conversation.

In general, the literature suggests that knowledge and skills are essential components of effective intercultural communication, but they are not enough. Knowledge and skills should be combined with the openness and flexibility of their own thinking and interpretation, as well as the motivation to exercise effective communication and successfully build relationships.

Conclusion

· between orientation to a society of equal opportunities and glaring inequalities starting opportunities, not only for members of different social and income groups, but also between the inhabitants of large industrial areas of the European part of Russia and the rest of the country, between town and country, between different climate zones and regions various business oriented;

· between a focus on political and economic freedom, the ability to influence their own destiny and extremely low freedom of choice that fate;

· between a focus on the creation in Russia of law and flagrant lawlessness corrupt government, criminal lawlessness;

· between the desire to see Russia as a great power with a prosperous modern market economy and progressive democratic state and the actual position of a second-rate country with a declining economy, the monstrous social stratification, the poor and helpless people.

· The negative consequences of these contradictions can be clearly seen on the materials: Statistics. In contrast to the socio-economic phenomena of spiritual culture is difficult to predict. However, now there is a trend that can only steer the course of events in the optimistic scenario. This - the replacement of internationalism and patriotism tactful nationalism in politics, humanization of education, increased attention to a specific person

· in the social sphere, the primacy of spiritual values over material, in-depth analysis and reassessment, the revival of Orthodox traditions in the home.

References

1. ON THE NEED CULTUROLOGICAL orientation THEORY AND PRACTICE OF SOCIAL WORK Mitin IV, PhD. Philosophy. Associate Professor, Department of Philosophy Novocherkassk State reclamation Academy

2. Petruhintsev NN XX lectures on the history of world culture: Studies allowance for the studio. Institutions of higher education. - MA 2001;

3. Encycl.anthropology / article.php? id = 694 - Encyclopedia of philosophy and philosophical anthropology;

4. Toynbee, Arnold Joseph - "A Study of History." Wiley, 1991.

5. ON THE NEED CULTUROLOGICAL orientation THEORY AND PRACTICE OF SOCIAL WORK Mitin IV, PhD. Philosophy. Associate Professor, Department of Philosophy Novocherkassk State reclamation Academy

6. Matsumoto "Psychology and Culture"

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