Cultural-historical memory as a spiritual guideline for the development of social and humanitarian knowledge in the conditions of increasing instability and manipulation

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Cultural-historical memory as a spiritual guideline for the development of social and humanitarian knowledge in the conditions of increasing instability and manipulation

Leonidov D., Dniprovsky state Technical University,

Kravtsov Yu., Dniprovsky state Technical University

Formulation of the problem. The context of global instability generates a real perspective of constant instability, on the verge of chaos and order, a condition that is increasingly qualified as fraught with permanent risks and threats. Thus, the well -known modernization strategist of modern societies, W. Beck, unreasonably called the current world by society of risk [2, p.23], where instability and unusuality in its prospect of decisions becomes more and more pronounced.

The presentation of the main material By the example of modern geopolitical prognosis, which confirms the horrific relevance of global risks and possible chaos in international relations, is the book by the American political scientist, director of the private intelligence and analytical organization Stratfor, George Friedman "A ForecastForhe 21th. Century ». According to the author, the 21st century will dramatically change the geopolitical map of the world by the end of the 1950s. Western Europe, which has lost its potential, loses its geopolitical importance. The phenomenon of the Chinese civilization breakthrough will be another historical illusion. Russia will try to restore control over the post-Soviet space in the 1920s, but not withstanding competition with stronger states and their coalitions, it will fall and finally leave the historical scene by the end of the 1930s. Other centers of strength will appear, the functions of regional leaders will move to Japan, Turkey, Poland, Mexico. The US will retain the status of unconditional superpower and will strengthen their power until the end of the 21st century.

The destruction of the usual semantic coordinates of culture, the transformation of political systems, attempts to discover the sources of constructing cultural identity, the growth of globalization processes that lead to the loss of a sense of one's own uniqueness and the loss of connection with one's people - this is not a complete list of reasons for the close interest in the problem of cultural and historical memory, which is gaining increasingly acute in contemporary cultural studies.

Modern research in this area is focused on studying not only the historical material itself, but also on analyzing how ideas about historical events are formed, under the influence of what factors the image of history and understanding of the place of the people in historical transformations are formed. Almost everywhere we are faced with a revision of the semantic coordinates that are so familiar to our understanding of what happened in the past. The image of the past largely determines our understanding of today. This becomes obvious when we turn to the analysis of the specifics of dialogic interaction, which, in many respects, relies on cultural-historical memory.

The French philosopher Paul Ricoeur [3] argues that historical memory has a certain fragility. When turning to historical memory, three possibilities arise for discovering history in oneself, and therefore we can talk about different consequences for the subject turning to historical memory. One of the possible strategies for such fragility is determined by the attitude towards time, which contains a possible attempt to avoid self-identification, to focus not on what I am, but on what I should be. This involves turning to historical memory and discovering in it something that will allow it to be identical to some past expectation derived from historical memory.

Those the subject is afraid to reveal himself in the present tense, to accept historical challenges, to be himself. Instead, he prefers to relate himself to some ideal imaginary image, which is rooted in the distant past, and finds in it those value coordinates that set the parameters of his cultural and historical identification.

Cultural-historical memory manifests itself as a historical narrative or a system of historical narratives. In other words, cultural-historical memory has the character of a narrative. It should be noted that, like any narrative, a historical narrative tends to create a coherent story that has the character of aesthetic completeness and design (in the sense that it obeys the laws of the literary genre - with a plot, development, culmination and resolution of internal conflict). Every story is a story about someone taking action, winning or losing. It is clear that, depending on the chosen position, the story can represent any of the possible options for reconstructing history - ranging from total condemnation to complete justification of the events that took place. The choice of narrative strategy is the result of the narrator's involvement in the discourse of power, which, by defining a system of significant coordinates, predetermines the course of the narrative.

Cultural-historical memory manifests itself not as some neutral series of events, but as a single organized symbolic space filled with meanings and meanings. Moreover, historical memory is not homogeneous. Each historical event is perceived as more significant, less significant, or the most important in comparison with other historical events. In our view, these events are not only ordered in relation to each other and represent a certain hierarchy, but also contain a completely definite value description. Thus, we are talking not only about knowledge of the historical event itself, but also its assessment, its correlation with other historical events in the context of our value priorities.

Historical memory allows us to create a unified “dictionary of meanings”, a meaningful nomenclature that includes the most important explanations - both describing the events themselves and giving them an assessment. It is clear that such a “vocabulary” is formed as a result of a number of social practices in which a person is involved throughout his life (schooling, reading fiction, influence of the media, etc.). And finally, the attitude towards the traumatic experience of historical violence. Every history has a history of violent confrontation - wars, uprisings, collective violence. There are always opposing sides, there is a winning side and a losing side. The victory of one is the defeat of the other. And here historical memory cannot be of a general nature - each historical subject has his own experience of accumulated grievances, which determines the semantic coordinates that are significant for him in the interpretation of the cultural and historical experience of the past and its projection onto the value selection of events of the present.

Today, all countries are experiencing an identity crisis, but the greatest proportions have emerged in many socialist countries and, most notably, in Ukraine. As Ukraine becomes the edge of international culture, the process of desacralization of the basic values of national culture and “Westernization” of cultural needs and interests - especially of youth groups - will intensify.

The values of national culture fade and are replaced by images of mass culture, oriented towards the achievement of the American level of life, often in the most primitive and easy to understand manner. Young people are characterized by a weak cultural-national self-identification, which makes it easier for “Westernized” values to penetrate into the youth community, and for the formation of value attitudes to conform to modern standards. This aggravates the problem of spiritual, moral, social and professional development of young people.

In his book “The Great Shepherd,” Brzezinski wrote that “American mass culture has a magnetic appeal, especially for young people in this world” [1] pragmatism with its principles of instrumentalism and operationalism. At the heart of this program is a clear activity as a main strategy, instrumental values of the mind, which serves the achievement of success and awareness, rational ethics, directly on the progress of the social body. change, focus on pragmatic interests and needs.

Of particular note, in our opinion, further research will be required to formulate the new valuable information of students - potential intellectual, political. economical, cultural elements of marriage. The problem of valuable orientation of student youth, their structure and dynamics are lost, which is invariably relevant for the sociology of youth and the sociology of young people. Through the special sensitivity and high social mobility of student youth, the emergence of new value orientations and the devaluation of the former have impacted this social group with the larger world and the lower ones. Versions of marriage.

Around 2013, digital transformation became a buzzword, often used to describe changes in companies and organizations. Essentially we are talking about organizational changes. In my opinion, digital transformation is, in essence, change management. Digitalization is expanding in areas such as lighting, health care and mobility. Here the sovereignty of data is of paramount importance. Social changes are defined as digitalization, and will continue for the next decade.

The view of knowledge as a social construction was pushed onto another plane by the dogmatic rational science of the modern era, which seemed to be radical and wicked. At the same time, it was important to give special respect to the self and the way it is being shaped in the context of technology saturation and the new postmodern knowledge.

The self is presented as diverse, fragmented, populated, socially saturated. At that very hour, the structure plays the essential role of shaping the self, as it arises in the individual's interactions with other individuals. The Self ceases to be understood in individualistic terms, but is now understood in terms of common sense. The subject is not the center of life, but a successful channel of cooperation, and dialogue is the main method of matrimony, which is characterized by nondestructive conflicts and non-extremist activities.

At first glance, social constructionism seems liberating, since it frees us from all dogmas. In addition, the polyphrenic subject seems to be more attractive, since he is free to constantly change, not to become static, and to live in the open air all the time. However, the absence of any real basis for truth can lead to unreasonable relativism, from which dogmatic stereotypes and illumination inevitably emerge. At that time, he is a consistently humble subject who does not demand anything from anyone, maybe a “tourist”, like Bauman, his centric bastard of the earth, who strategically vicorizes his multiple “selves” for his own purposes.

In today's reality, where social pressures are stronger, a fragmented “I” seems relevant.

A culture that is focused on what we can do on our own, while serving the economic interests of the market. How we must be productive - the word, of course, comes down to the concept of creativity, but emphasizes the scheme of generation-living - so as to get more money and lead to success.

The incongruous individualization of our time, as a by-product of the capitalist economy, imperialist and liberal policies, has led to its renewed centricity. Also, in this age, the nutritional needs of the subject are great.

Fragmentation of the subject is obvious, but it constantly occurs at work, at work, in the world, at home, at social measures. However, the individual becomes the main controller of identities. The individual decides what to accept, how to create, and, if we want to understand it as a border between the nodes, the other becomes their center. mentations, and therefore, the postmodern subject of disorientation and individualization more, less Be that as it may, and this is also due to the ontological doctrine about the nature of the “relational”. If the individual cannot be brought to collective knowledge, then relationality can only be brought to further individualization.

When epistemological relativism leads to moral relativism, the nature of the subject and its potential action are at stake. When moving from the moral orientation accepted by humanism, that subject with free will and good intentions to a transient subject, whose internal processes are interchanged by a reaction to external stimuli accepted by In behaviorism, the subject of constructivism remains without any constant, as the name changes There is a clear line that we can move from free will to determinism and, finally, everything at once, otherwise nothing. This is a “mosaic”, and it is possible to reasonably supply the nutrition that this subject can, through such a course of action, intentionality, and properly function as an agent of social change. Moral relativism is a serious echo of constructionism, which seems to lead to disorientation of the subject.And this greatly simplifies the possibility of manipulating the consciousness of young people today, which in turn guarantees their controllability in the future.

The story of battles, defeats and losses - as well as of inhuman heroism and endurance - allows one to overcome the neutrality of the narrative and give the narrative a character of emotional intensity. Cultural-historical memory not only sets the semantic integrity of historical experience, but also allows one to record personal involvement in what happened - through empathy with history, as one's own history. The loss of an integral semanticized space of cultural and historical memory is to a large extent an obstacle to the implementation of full-fledged intercultural dialogue. The dialogue of cultures, the desire to understand the Other lead to the liberation of mass consciousness from aggressiveness towards the bearers of another culture, to the development of those meanings and symbols that are absent in the native culture. It is through the dialogue of cultures that a better understanding of one's own cultural symbols and traditions and even a reassessment of the values of one's culture is possible.Only in the process of an equal and benevolent attitude towards the Other, a dialogue of cultures, are syntheses of cultural traditions possible.

However, In order for the call for a dialogue of cultures not to turn into another good but empty wish and, moreover, not to become a new ideological camouflage hiding very bad deeds under beautiful words, it is necessary to overcome the glaring social inequality that permeates all modern humanity from top to bottom. Therefore, the fundamental principle of the new paradigm of social knowledge should be the ideas of global social democracy.

From the standpoint of philosophy, we can say that everything will be as it will be. History will put everything in its place. Despite the unconditional fact of subjectivity and engagement of the author, his assessments and prophecies, one thing becomes indisputable: the world stands on the threshold of unprecedented and, indeed, global challenges and threats.

In classical philosophy, science and culture, the traditional understanding of chaos as a passive, destructive and destructive beginning, as something dangerous, non-constructive, consistent with absolute evil and degradation, has been established.

Modern synergetics defines chaos as a multifaceted material beginning, which symbolizes both the disintegration and destruction of integral structures, and the creation of a new, creative, creative aspect of the world's existence. Chaos turns out to be a constructive force, because under certain conditions and some random set of fluctuations, it can generate qualitatively new levels of system organization [4, p. 179].

Thus, science faces the non-trivial task of evaluating the productivity and prospects of today's popular attempts to extend the principles of nonlinearity and synergistic methodology to the sphere of sociocultural phenomena and geopolitics. The methodological paradigm of modern problems is formulated in a completely different way: how productive is plastic flexible rationality in solving the current problems of world development and is it possible to manage chaos based on the principles of this new rationality?

And yet, one cannot fail to recognize that the attempts implemented today to justify a fairly effective chaos management program are still largely declarative and weakly operationalized. To grope the algorithm of management decisions designed to give the chaotic state of the social system the status of a fine-tuning tool is a task of global complexity that requires a radical breakthrough in the field of synthesis of natural-social-humanitarian knowledge.

Teilhard de Chardin believed that "matter's desire for organization reaches ... a culminating point in a rationally organized society" [5], that is, in a mature society or noosphere. Thus, "determinism of the system turns into its selfdetermination. Self-determination is synonymous with freedom."

Fromm considers the health or maturity of a person "as the maximum development and happiness of this individual." [6] A healthy society is a society whose members have "developed their minds to such a degree of objectivity that allows them to see themselves, other people, and nature in their true reality, and not distorted by infantile omniscience or paranoid hatred, whose members have attained such a degree of independence , that they know the difference between good and evil, can make their own choices, have convictions rather than opinions... whose members have developed the ability to love their children, neighbors, all people, themselves and all nature, to feel their unity with it and at the same time to preserve a sense of individuality and integrity and to surpass nature in creativity, not in destruction" [6].

Conclusions

That is why attempts to uncritically expand the synergistic methodology into the field of sociocultural phenomena and processes should be treated with caution. Synergetics quite rightly emphasizes the importance of dynamism and instability of the modern world. But it is no less important to substantiate an effective methodology for preserving the stability and stability of social systems.

This statement takes on a special meaning when it comes to geopolitical transformations in the existing system of the world order, capable not only of realizing its new and more stable configuration, but also of putting the world on the verge of a truly global catastrophe.

To create a healthy society, the ideal of which is "harmony between individual and social needs, the end of the conflict between individual and social needs, the end of the conflict between human nature and the social order", according to Fromm, can be done in two ways - with the help of advanced productive technology (which would allow feed everyone) or by creating a real objective picture of a person and his real needs.

instability historical memory

References

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Бек, У. Від індустріального суспільства до суспільства ризику / У. Бек // Альманах THESIS. - 1994. - № 5. /in Ukraine/

Paul Ricaur. Memory, History, Forgetting. Front Cover. University of Chicago Press, Aug 16, 2004 - History - 642 pages./in USA/

Haken, H. Information and Self-Organization: A Macroscopic Approach to Complex Systems; Springer: Berlin, Germany, 1988. /in Germany/

Teilhard de Chardin: A Guide to the Phenomenon of Man (London, UK: Lutterworth, 1969), 108.. .215 p. /in Greeat Britain/

Fromm E(2019) Escape from freedom. New York: Holt, Reinhart and Winston. 303 p. /in USA/

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