Society as a complex dynamic system - Knowledge Hypermarket. Signs of society as a dynamic system

15.10.2019 Auto/Moto

SOCIETY

Society and nature

Culture and civilization

The most important institutions of society

society- This certain group of people

Can be determined society and how big

society and nature.

Society and nature

culture

1. “Exactly

the question arose about legal protection of nature .

Legal protection of nature

Public relations

Play an important role in the functioning of society public relations. This concept denotes the diverse connections that arise between social groups, classes, nations, as well as within them in the process of economic, social, political, cultural life and activity.

Material social relations develop in the sphere of production, in the course of practical activities. Material relations are divided into production, environmental and office relations.

Spiritual Relationships are formed as a result of the interaction of people in the process of creating and disseminating spiritual and cultural values. They are divided into moral, political, legal, artistic, philosophical and religious social relations.

A special type of social relations are interpersonal(i.e. relationships between individuals).

Evolution and revolution

There are two main ways of change - evolution and revolution. Evolution comes from the Latin word for “unfolding” -

these are slow, constant changes from a previous state. Revolution(from Latin turn, change) is a change in all or most aspects of social life, affecting the foundations of the existing social system.

At first glance, revolution differs from evolution only in the pace of change. However, in philosophy there is a point of view about the relationship between these two phenomena: the increase in quantitative changes in development (evolution) ultimately leads to a qualitative change (revolution).

In this regard, the concept is close to the evolutionary path in social development reform. Reform- this is a transformation, reorganization, change in any aspect of social life that does not destroy the foundations of the existing social structure.

Reforms in Marxism were opposed to political revolution, as an active political action of the masses, leading to the transfer of the leadership of society into the hands of a new class. At the same time, revolutions have always been recognized as a more radical and progressive path of transformation in Marxism, and reforms have been viewed as half-hearted, painful for the masses, transformations, which for the most part were supposedly caused by the potential threat of revolution. Revolutions are inevitable and natural in a society where timely reforms are not carried out.

However, political revolutions usually lead to great social upheaval and casualties. Some scientists generally denied revolutions the possibility of creative activity. Thus, one of the historians of the 19th century compared the Great French revolution with a hammer, which only broke the old clay molds, revealing to the world the already cast bell of a new social order. That is, in his opinion, a new social system was born in the course of evolutionary transformations, and the revolution only swept away obstacles for it,

On the other hand, history knows reforms that led to radical changes in society. F. Engels, for example, called Bismarck's reforms in Germany a “revolution from above.” The reforms of the late 80s and early 90s can also be considered a “revolution from above.” XX century, which led to a change in the existing system in our country.

Modern Russian scientists have recognized the equivalence of reforms and revolutions. At the same time, there was criticism of revolutions as an extremely ineffective, bloody path, replete with numerous costs and leading to dictatorship. Moreover, great reforms (i.e. revolutions from above) are recognized as the same social anomalies as great revolutions. Both of these methods of solving social contradictions are opposed to the normal, healthy practice of “permanent reform in a self-regulating society.”

Both reforms and revolutions treat an already advanced disease (the former with therapeutic methods, the latter with surgical intervention. Therefore, constant innovation– as a one-time, one-time improvement associated with increasing the adaptability of society to changing conditions. In this sense, innovation is similar to preventing the occurrence of a disease (i.e., social contradiction). Innovation in this regard belongs to the evolutionary path of development.

This point of view comes from possibilities for alternative social development. Neither the revolutionary nor the evolutionary path of development can be accepted as the only natural one.

Culture and civilization have long been identified. However Culture and civilization

Already in the 19th century, the scientific meaning of these concepts differed. And at the beginning of XX

century, German philosopher O. Spengler in his work “The Decline of Europe”

and completely opposed them. Civilization appeared to him as the highest stage of culture, at which its final decline occurs. Culture is a civilization that has not reached its maturity and has not ensured its growth.

The differences between the concepts of “culture” and “civilization” were also emphasized by other thinkers. Thus, N.K. Roerich reduced the difference between culture and civilization to the opposition of heart to mind. He connected culture with the self-organization of the spirit, the world of spirituality, and civilization with the civil, social structure of our life. Indeed, the word “culture” goes back to the Latin word meaning cultivation, cultivation, processing. However, the word education, veneration, as well as cult (as worship and veneration of something) also goes back to the same root (cult-). The word “civilization” comes from the Latin civilis – civil, state, but the word “citizen, city dweller” also goes back to the same root.

Culture is the core, the soul, and civilization is the shell, the body. P.K. Grechko believes that civilization fixes the level and result of the progressive development of society, and culture expresses the mechanism and process of mastering this level - the result. Civilization develops the earth, our life, makes it convenient, comfortable, and pleasant. Culture is “responsible” for constant dissatisfaction with what has been achieved, the search for something unattainable, worthy primarily of the soul, not the body. Culture is the process of humanization of social relations and human life, while civilization is their gradual but steady technologization.

Without culture, civilization cannot exist, because the system of cultural values is the feature that distinguishes one civilization from another. However, culture is a complex concept; it includes the culture of production, material relations, political culture and spiritual values. Depending on what feature we highlight as the main criterion, the division of civilizations into separate types also changes.

Types of civilization

Depending on their concept and put forward criteria, various researchers offer their own versions of the typology of civilization.

Types of civilizations

However, in journalistic literature the division into civilizations has been widely established Western (innovative, rationalistic) and Eastern (traditional) type. Sometimes so-called intermediate civilizations are added to them. What features characterize them? Let's look at this using the following table as an example.

Main features of traditional society and Western society

Traditional society	Western society
"Continuity" historical process, absence of obvious boundaries between individual eras, sharp shifts and shocks	History moves unevenly, in “jumps,” the gaps between eras are obvious, transitions from one to another often take the form of revolutions
Inapplicability of the concept of linear progress	Social progress is quite obvious, especially in the sphere of material production
The relationship of society to nature is built on the principle of merging with it, and not dominating it.	Society strives to make maximum use of natural resources for its needs
The basis of the economic system is community-state forms of ownership with weak development of the institution of private property	The basis of the economy is private property. Property rights are viewed as natural and inalienable
The level of social mobility is low, the barriers between castes and classes are poorly permeable	Social mobility of the population is high; a person’s social status can change significantly throughout life
The state subjugates society and controls many aspects of people's lives. A community (state, ethnic group, social group) has priority over an individual	A civil society has emerged, largely autonomous from the state. Individual rights are a priority and are constitutionally enshrined. Relations between the individual and society are built on the principles of mutual responsibility.
The main regulator of social life is tradition, custom	The readiness for change and innovation is of particular value.

Modern civilizations

There are currently civilizations on Earth different types. In remote corners of the planet, the development of a number of peoples still retained the features of a primitive society, where life was entirely subordinate to the natural cycle (Central Africa, Amazonia, Oceania, etc.). Some peoples have retained the features of eastern (traditional) civilizations in their way of life. The influence of post-industrial society on these countries is reflected in the growth of crisis phenomena and instability of life.

Active propaganda by means mass media values of post-industrial society, their elevation to the rank of universal human values causes a certain negative reaction on the part of traditional civilizations, striving not only to preserve their values, but also to revive the values of the bygone past.

Thus, the Arab-Islamic civilization includes Iran, Afghanistan, Pakistan, the United Arab Emirates, Saudi Arabia, etc. Between individual Islamic countries and even within these countries, the struggle between supporters of rapprochement with Western civilization and Islamic fundamentalists is intensifying. If the former allow the expansion of secular education, the rationalization of life, the widespread introduction of modern achievements of science and technology, then the latter believe that the basis (foundation) of all spheres of life are the religious values of Islam and take an aggressive position in relation to any innovations and borrowings from Western civilization.

The Hindu-Buddhist civilization includes India, Mongolia, Nepal, Thailand, etc. The traditions of Hinduism and Buddhism predominate here, and religious tolerance is characteristic. In these countries, on the one hand, economic and political structures, on the other hand, a significant part of the population lives by the values of traditional society.

The Far Eastern Confucian civilization includes China, Korea, Japan, etc. The cultural traditions of Taoism, Confucianism and Shinto predominate here. Despite the preserved traditions, these countries are last years developed Western countries are also drawing closer together (especially in the economic sphere).

What type of civilizational development can Russia be classified as? There are several points of view in science on this matter:

Russia is a European country and Russian civilization is close to the Western type, although it has its own characteristics;

Russia is an original and self-sufficient civilization that occupies its own special place in the world. This is neither eastern nor western, but a Eurasian civilization, which is characterized by super-ethnicity, intercultural exchange, and the supranational nature of spiritual values;

Russia is an internally split, “pendulum” civilization, which is characterized by a constant confrontation between Western and Eastern features. Its history clearly marks cycles of rapprochement with either Western or Eastern civilizations;

To determine which point of view is more objective, let us turn to the characteristics of Western civilization. Researchers believe that there are several local civilizations within it (Western European, North American, Latin American, etc.). Modern Western civilization is a post-industrial civilization. Its features are determined by the consequences of the scientific and technological revolution (STR), which occurred in the 60-70s. XX century.

Global problems

Global problems of humanity are problems affecting all people living on Earth, on the solution of which not only further social progress, but also the fate of all humanity depends.

Global problems emerged under the conditions of the scientific and technological revolution in the second half of the twentieth century; they are interconnected, cover all aspects of people’s lives and affect all countries of the world without exception.

Let us list the main problems and show their relationship with each other.

The threat of a thermonuclear catastrophe is closely related to the threat of nuclear war, as well as man-made disasters. In turn, these problems are interconnected with the threat of a third world war. All this is due to the depletion of traditional sources of raw materials and the search for alternative types of energy. Failure to resolve this problem leads to an environmental disaster (depletion natural resources, environmental pollution, food problem, shortage drinking water etc.). The problem of climate change on the planet is acute, which can lead to catastrophic consequences. The environmental crisis, in turn, is associated with a demographic problem. The demographic problem is characterized by a deep contradiction: in developing countries there is intensive population growth, while in developed countries there is a demographic decline, which creates enormous difficulties for economic and social development.

At the same time, the “North-South” problem is worsening, i.e. contradictions between developed countries and developing countries of the “third world” are growing. The problems of protecting health and preventing the spread of AIDS and drug addiction are also becoming increasingly important. Important has the problem of reviving cultural and moral values.

After the events in New York on September 11, 2001, the problem of combating international terrorism sharply worsened. The next innocent victims of terrorists could be residents of any country in the world.

In general, the global problems of humanity can be schematically represented as a tangle of contradictions, where from each problem various threads stretch to all other problems. What is it strategy for the survival of humanity in the face of worsening global problems? Solving global problems is only possible through the joint efforts of all countries coordinating their actions at the international level. Self-isolation and development features will not allow individual countries to remain aloof from economic crisis, nuclear war, the threat of terrorism or the AIDS epidemic. To solve global problems and overcome the danger that threatens all of humanity, it is necessary to further strengthen the interconnection of the diverse modern world, change the interaction with the environment, abandon the cult of consumption, and develop new values.

In preparing this chapter, materials from the following textbooks were used:

Grechko P.K. Introduction to social studies. – M.: Pomatur, 2000.
Kravchenko A.I. Social science. – M.: “ Russian word– RS” - 2001.
Kurbatov V.I. Social science. – Rostov-on-Don: “Phoenix”, 1999.
Human and society: Tutorial in social studies for students of grades 10-11 / Ed. L.N. Bogolyubova, A.Yu. Lazebnikova. M., 2001
Lazebnikova A.Yu. Modern school social studies. Questions of theory and methodology. – M.: School – Press, 2000.
Klimenko A.V., Romanina V.V. Social studies exam: Answer notes. – M.: 2000.
Social science. 100 exam answers./Ed. B.Yu. Serbinovsky. Rostov-on-Don: “Mar.T”, 2000.

SOCIETY

Society as a dynamic system

Society and nature

Culture and civilization

The relationship between the economic, social, political and spiritual spheres of society

The most important institutions of society

Diversity of ways and forms of social development

The Problem of Social Progress

The integrity of the modern world, its contradictions

Global problems of humanity

The concept of “society” has many meanings. In its original meaning, it is a kind of community, union, cooperation, association of individual people.

From a sociological point of view society- This certain group of people, united by common interests (goals) for joint activities (for example, a society for the protection of animals or, conversely, a society of hunters and fishermen).

The historical approach to understanding society is associated with the identification a specific stage in the historical development of a nation or all of humanity(for example: primitive society, medieval society, etc.).

The ethnographic meaning of the concept “society” focuses on ethnic characteristics and cultural traditions of a certain population of people(for example: Bushman society, American Indian society, etc.).

Can be determined society and how big a stable group of people occupying a certain territory, having a common culture, experiencing a sense of unity and considering themselves as a completely independent entity(for example, Russian society, European society, etc.).

What unites the above interpretations of society?

society consists of individual people with will and consciousness;
You can't just call a certain number of people a society. People are united in society by joint activities, common interests and goals;
any society is a way of organizing human life;
The connecting link of society, its framework, are the connections established between people in the process of their interaction (social relations).

Society as a complex dynamic system

In general, a system is a collection of interconnected elements. For example, a pile of bricks cannot be called a system, but a house built from them is a system where each brick takes its place, is interconnected with other elements, has its own functional meaning and serves a common goal - the existence of a durable, warm, beautiful building. But a building is an example of a static system. After all, a house cannot improve or develop on its own (it can only collapse if the functional connections between the elements - the bricks) are broken.

An example of a dynamic self-developing system is a living organism. Already in the embryo of any living organism there are basic characteristics that, under the influence of the environment, determine the significant aspects of changes in the organism throughout life.

Likewise, society is a complex dynamic system that can only exist by constantly changing, but at the same time maintaining its main features and qualitative certainty.

There is also a broad, philosophical point of view on society.

Society is a form of organization of individuals that arose in opposition to environment(nature), lives and develops according to its own objective laws. In this sense, society is a set of forms of association of people, a “collective of collectives,” all of humanity in its past, present and future.

Based on this broad interpretation, let us consider the relationship society and nature.

Society and nature

Both society and nature are part real world. Nature is the basis on which society arose and develops. If we understand nature as the whole of reality, the world as a whole, then society is a part of it. But often the word “nature” refers to the natural habitat of people. With this understanding of nature, society can be considered as a part of the real world separated from it. But society and nature have not lost their relationship. This relationship has always existed, but has changed over the centuries.

Once upon a time in primitive times, small societies of hunters and gatherers were completely dependent on the disasters of nature. Trying to protect themselves from these disasters, people created culture, as the totality of all material and spiritual values of society that have artificial (i.e. not natural) origin. Below we will talk more than once about the diversity of the concept of “culture”. Now let us emphasize that culture is something that is created by society, but is opposite to the natural environment, nature. Thus, the production of the first tools and the skills of making fire are the first cultural achievements of mankind. The emergence of agriculture and cattle breeding are also the fruits of culture (the word culture itself comes from the Latin “tillage”, “cultivation”).

1. “Exactly Because of the dangers that nature threatens us with, we united and created a culture, designed, among other things, to make our social life possible. – wrote S. Freud. “In the end, the main task of culture, the true justification, is to protect us from nature.”

2. As cultural achievements developed, society was no longer so dependent on nature. Wherein society did not adapt to nature, but actively changed the environment, transforming it in its own interests. This change in nature has led to impressive results. Let's remember thousands of species of cultivated plants, new species of animals, drained swamps and blooming deserts. However, society transforming nature, exposing it to cultural influence, often guided by immediate benefits. Yes, first ecological problems began to appear in ancient times: many species of plants and animals completely disappeared, most of forests in Western Europe were cut down in the Middle Ages. In the twentieth century, the negative impact of society on nature became especially noticeable. Now we are talking about an environmental disaster that could lead to the destruction of both nature and society. That's why the question arose about legal protection of nature .

The protection of the natural environment means the preservation of its quality, which makes it possible, firstly, to preserve, protect and restore the healthy state and integrity of the Earth's ecosystem, and secondly, to preserve the biological diversity of the planet.

Environmental law deals with the legal protection of nature. Ecology (from the word “ecos” - house, residence; and “logos” knowledge) is the science of the interaction of man and society with the natural environment.

Environmental legislation Russian Federation includes a number of provisions of the Constitution, 5 federal laws on environmental protection, 11 natural resource legislative acts, as well as decrees of the President of the Russian Federation, decrees of the Government of the Russian Federation, etc.

Legal protection of nature

So in the Constitution of the Russian Federation in Art. 42 talks about the right of every person to a favorable environment and to reliable information about its condition. Article 58 speaks of the obligation of everyone to preserve nature and the environment, and to take care of the natural resources of Russia.

The federal laws “On the Protection of the Natural Environment” (1991), “On Environmental Expertise” (1995), “On the Protection of Atmospheric Air” (1999), etc. are devoted to the legal protection of nature. Attempts are being made to conclude an international treaty on the protection of nature. On December 12, 1997, the International Protocol on the Regulation of Emissions of Industrial Wastes into the Atmosphere (Kyoto Protocol) was signed in the city of Kyoto.

Thus, the relationship between nature, society and culture can be described as follows:

society and nature in interrelation form the material world. However, society isolated itself from nature, creating culture as a second artificial nature, a new habitat. However, even having protected itself from nature with a kind of boundary of cultural traditions, society is not able to sever ties with nature.

V.I. Vernadsky wrote that with the advent and development of society the biosphere (the earth's shell covered by life) passes into the noosphere (the area of the planet covered by intelligent human activity).

Nature still has an active impact on society. Thus, A.L. Chizhevsky established a relationship between the solar activity cycles and social upheavals in society (wars, uprisings, revolutions, social transformations, etc.). L. N. Gumilyov wrote about the impact of nature on society in his work “Ethnogenesis and the Biosphere of the Earth.”

The relationship between society and nature we see in various manifestations. So, improvement of agrotechnical methods of soil cultivation leads to increased productivity, but Increased air pollution from industrial waste can lead to plant death.

Society is a complex dynamic system.

The existence of people in society is characterized by various forms of life activity and communication. Everything that is created in society is the result of the combined joint activities of many generations of people. Actually, society itself is a product of interaction between people; it exists only where and when people are connected with each other by common interests.

In philosophical science, many definitions of the concept “society” are offered. In the narrow sense society can be understood as a certain group of people who have united to communicate and jointly perform any activity, or a specific stage in the historical development of a people or country.

In a broad sense society - it is a part of the material world isolated from nature, but closely connected with it, which consists of individuals with will and consciousness, and includes ways of interaction of people and forms of their association.

In philosophical science, society is characterized as a dynamic self-developing system, i.e., a system that is capable of seriously changing and at the same time maintaining its essence and qualitative certainty. In this case, the system is understood as a complex of interacting elements. In turn, an element is some further indecomposable component of the system that is directly involved in its creation.

To analyze complex systems, such as the one that society represents, scientists have developed the concept of “subsystem”. Subsystems are “intermediate” complexes that are more complex than the elements, but less complex than the system itself.

1) economic, the elements of which are material production and relationships that arise between people in the process of production of material goods, their exchange and distribution;

2) social, consisting of such structural formations as classes, social strata, nations, taken in their relationships and interactions with each other;

3) political, which includes politics, state, law, their relationship and functioning;

4) spiritual, covering various forms and levels of social consciousness, which, being embodied in the real process of social life, form what is commonly called spiritual culture.

Each of these spheres, being an element of the system called “society”, in turn, turns out to be a system in relation to the elements that make it up. All four spheres of social life not only interconnect, but also mutually determine each other. The division of society into spheres is somewhat arbitrary, but it helps to isolate and study individual areas of a truly integral society, diverse and complex social life.

Sociologists offer several classifications of society. Societies are:

a) pre-written and written;

b) simple and complex (the criterion in this typology is the number of levels of management of society, as well as the degree of its differentiation: in simple societies there are no leaders and subordinates, rich and poor, but in complex societies there are several levels of government and several social strata of the population, located from top to bottom as income decreases);

c) society of primitive hunters and gatherers, traditional (agrarian) society, industrial society and post-industrial society;

d) primitive society, slave society, feudal society, capitalist society and communist society.

In Western scientific literature in the 1960s. The division of all societies into traditional and industrial became widespread (while capitalism and socialism were considered as two types of industrial society).

The German sociologist F. Tönnies, the French sociologist R. Aron, and the American economist W. Rostow made a great contribution to the formation of this concept.

Traditional (agrarian) society represented the pre-industrial stage of civilizational development. All societies of antiquity and the Middle Ages were traditional. Their economy was characterized by the dominance of rural subsistence farming and primitive crafts. Extensive technology and hand tools prevailed, initially ensuring economic progress. In his production activities, man sought to adapt to the environment as much as possible and obey the rhythms of nature. Property relations were characterized by the dominance of communal, corporate, conditional, and state forms of ownership. Private property was neither sacred nor inviolable. The distribution of material goods and manufactured goods depended on a person’s position in the social hierarchy. The social structure of traditional society is class-based, corporate, stable and immobile. There was virtually no social mobility: a person was born and died, remaining in the same social group. The main social units were the community and the family. Human behavior in society was regulated by corporate norms and principles, customs, beliefs, and unwritten laws. Providentialism dominated in the public consciousness: social reality, human life were perceived as the implementation of divine providence.

The spiritual world of a person in a traditional society, his system of value orientations, and way of thinking are special and noticeably different from modern ones. Individuality and independence were not encouraged: the social group dictated norms of behavior to the individual. One can even talk about a “group person” who did not analyze his position in the world, and in general rarely analyzed the phenomena of the surrounding reality. He rather moralizes and evaluates life situations from the perspective of his social group. The number of educated people was extremely limited (“literacy for the few”), oral information prevailed over written information. The political sphere of a traditional society is dominated by the church and the army. The person is completely alienated from politics. Power seems to him to be of greater value than right and law. In general, this society is extremely conservative, stable, impervious to innovations and impulses from the outside, representing a “self-sustaining self-regulating immutability.” Changes in it occur spontaneously, slowly, without the conscious intervention of people. The spiritual sphere of human existence has priority over the economic one.

Traditional societies have survived to this day mainly in the countries of the so-called “third world” (Asia, Africa) (therefore, the concept of “non-Western civilizations”, which also claims to be well-known sociological generalizations, is often synonymous with “traditional society”). From a Eurocentric point of view, traditional societies are backward, primitive, closed, unfree social organisms, to which Western sociology contrasts industrial and post-industrial civilizations.

As a result of modernization, understood as a complex, contradictory, complex process of transition from a traditional society to an industrial one, the foundations of a new civilization were laid in the countries of Western Europe. They call her industrial, technogenic, scientific and technical or economic. The economic basis of an industrial society is industry based on machine technology. The volume of fixed capital increases, long-term average costs per unit of output decrease. In agriculture, labor productivity increases sharply and natural isolation is destroyed. Extensive farming is being replaced by intensive farming, and simple reproduction is being replaced by expanded farming. All these processes occur through the implementation of the principles and structures of a market economy, based on scientific and technological progress. Man is freed from direct dependence on nature and partially subjugates it to himself. Stable the economic growth accompanied by an increase in real per capita income. If the pre-industrial period is filled with fear of hunger and disease, then industrial society is characterized by an increase in the well-being of the population. In the social sphere of industrial society, traditional structures and social barriers are also collapsing. Social mobility is significant. As a result of the development of agriculture and industry, the share of the peasantry in the population is sharply reduced, and urbanization occurs. New classes are emerging - the industrial proletariat and the bourgeoisie, and the middle strata are strengthening. The aristocracy is in decline.

In the spiritual sphere, there is a significant transformation of the value system. A person in a new society is autonomous within a social group and is guided by his own personal interests. Individualism, rationalism (a person analyzes the world and makes decisions on this basis) and utilitarianism (a person acts not in the name of some global goals, but for a specific benefit) are new coordinate systems for the individual. There is a secularization of consciousness (liberation from direct dependence on religion). A person in an industrial society strives for self-development and self-improvement. Global changes are also taking place in the political sphere. The role of the state is growing sharply, and a democratic regime. Law and law dominate in society, and a person is involved in power relations as an active subject.

A number of sociologists somewhat clarify the above diagram. From their point of view, the main content of the modernization process is a change in the model (stereotype) of behavior, in the transition from irrational (characteristic of a traditional society) to rational (characteristic of an industrial society) behavior. The economic aspects of rational behavior include the development of commodity-money relations, the determining role of money as a general equivalent of values, the displacement of barter transactions, the wide scope of market transactions, etc. The most important social consequence of modernization is considered to be a change in the principle of distribution of roles. Previously, society imposed sanctions on social choice, limiting the possibility of a person occupying certain social positions depending on his membership in a certain group (origin, birth, nationality). After modernization, a rational principle of distribution of roles is established, in which the main and only criterion for occupying a particular position is the candidate’s preparedness to perform these functions.

Thus, industrial civilization opposes traditional society on all fronts. Most modern industrialized countries (including Russia) are classified as industrial societies.

But modernization gave rise to many new contradictions, which over time turned into global problems (ecological, energy, and other crises). By resolving them and progressively developing, some modern societies are approaching the stage of post-industrial society, the theoretical parameters of which were developed in the 1970s. American sociologists D. Bell, E. Toffler and others. This society is characterized by the foregrounding of the service sector, the individualization of production and consumption, an increase in the share of small-scale production while mass production has lost its dominant position, and the leading role of science, knowledge and information in society. In the social structure of post-industrial society, there is an erasure of class differences, and a convergence in income various groups population leads to the elimination of social polarization and an increase in the share of the middle class. New civilization can be characterized as anthropogenic; at its center is man and his individuality. Sometimes it is also called informational, which reflects the ever-increasing dependence Everyday life society from information. The transition to a post-industrial society for most countries of the modern world is a very distant prospect.

In the course of his activity, a person enters into various relationships with other people. Such diverse forms of interaction between people, as well as connections that arise between different social groups (or within them), are usually called social relations.

All social relations can be conditionally divided into two large groups - material relations and spiritual (or ideal) relations. The fundamental difference between them is that material relations arise and develop directly in the course of a person’s practical activity, outside of a person’s consciousness and independently of him, while spiritual relationships are formed by first “passing through the consciousness” of people and are determined by their spiritual values. In turn, material relations are divided into production, environmental and office relations; spiritual to moral, political, legal, artistic, philosophical and religious social relations.

A special type of social relations are interpersonal relations. Interpersonal relationships refer to relationships between individuals. At In this case, individuals, as a rule, belong to different social strata, have different cultural and educational levels, but they are united by common needs and interests in the sphere of leisure or everyday life. The famous sociologist Pitirim Sorokin highlighted the following types interpersonal interaction:

a) between two individuals (husband and wife, teacher and student, two comrades);

b) between three individuals (father, mother, child);

c) between four, five or more people (the singer and his listeners);

d) between many, many people (members of an unorganized crowd).

Interpersonal relationships arise and are realized in society and are social relationships even if they are of the nature of purely individual communication. They act as a personalized form of social relations.

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Society as a complex dynamic system. Public relations

In a broad sense society — it is a part of the material world isolated from nature, but closely connected with it, which consists of individuals with will and consciousness, and includes ways of interaction of people and forms of their association.

1) economic, the elements of which are material production and relationships that arise between people in the process of production of material goods, their exchange and distribution;

2) social, consisting of such structural formations as classes, social strata, nations, taken in their relationships and interactions with each other;

3) political, which includes politics, state, law, their relationship and functioning;

4) spiritual, covering various forms and levels of social consciousness, which, being embodied in the real process of social life, form what is commonly called spiritual culture.

Sociologists offer several classifications of society. Societies are:

a) pre-written and written;

b) simple and complex (the criterion in this typology is the number of levels of management of society, as well as the degree of its differentiation: in simple societies there are no leaders and subordinates, rich and poor, and in complex societies there are several levels of management and several social strata of the population, arranged from top to bottom in descending order of income);

c) society of primitive hunters and gatherers, traditional (agrarian) society, industrial society and post-industrial society;

d) primitive society, slave society, feudal society, capitalist society and communist society.

The German sociologist F. Tönnies, the French sociologist R. Aron, and the American economist W. Rostow made a great contribution to the formation of this concept.

As a result of modernization, understood as a complex, contradictory, complex process of transition from a traditional society to an industrial one, the foundations of a new civilization were laid in the countries of Western Europe. They call her industrial, technogenic, scientific and technical or economic. The economic basis of an industrial society is industry based on machine technology. The volume of fixed capital increases, long-term average costs per unit of output decrease. In agriculture, labor productivity increases sharply and natural isolation is destroyed. Extensive farming is being replaced by intensive farming, and simple reproduction is being replaced by expanded farming. All these processes occur through the implementation of the principles and structures of a market economy, based on scientific and technological progress. Man is freed from direct dependence on nature and partially subjugates it to himself. Stable economic growth is accompanied by an increase in real income per capita. If the pre-industrial period is filled with fear of hunger and disease, then industrial society is characterized by an increase in the well-being of the population. In the social sphere of industrial society, traditional structures and social barriers are also collapsing. Social mobility is significant. As a result of the development of agriculture and industry, the share of the peasantry in the population is sharply reduced, and urbanization occurs. New classes are emerging - the industrial proletariat and the bourgeoisie, and the middle strata are strengthening. The aristocracy is in decline.

In the spiritual sphere, there is a significant transformation of the value system. A person in a new society is autonomous within a social group and is guided by his own personal interests. Individualism, rationalism (a person analyzes the world around him and makes decisions on this basis) and utilitarianism (a person acts not in the name of some global goals, but for a specific benefit) are new coordinate systems for the individual. There is a secularization of consciousness (liberation from direct dependence on religion). A person in an industrial society strives for self-development and self-improvement. Global changes are also taking place in the political sphere. The role of the state is sharply increasing, and a democratic regime is gradually taking shape. Law and law dominate in society, and a person is involved in power relations as an active subject.

Thus, industrial civilization opposes traditional society on all fronts. Most modern industrialized countries (including Russia) are classified as industrial societies.

But modernization gave rise to many new contradictions, which over time turned into global problems (ecological, energy, and other crises). By resolving them and progressively developing, some modern societies are approaching the stage of post-industrial society, the theoretical parameters of which were developed in the 1970s. American sociologists D. Bell, E. Toffler and others. This society is characterized by the foregrounding of the service sector, the individualization of production and consumption, an increase in the share of small-scale production while mass production has lost its dominant position, and the leading role of science, knowledge and information in society. In the social structure of post-industrial society, there is an erasure of class differences, and the convergence of income levels of various population groups leads to the elimination of social polarization and an increase in the share of the middle class. The new civilization can be characterized as anthropogenic, with man and his individuality at its center. Sometimes it is also called information, which reflects the increasing dependence of everyday life of society on information. The transition to a post-industrial society for most countries of the modern world is a very distant prospect.

a) between two individuals (husband and wife, teacher and student, two comrades);

b) between three individuals (father, mother, child);

c) between four, five or more people (the singer and his listeners);

d) between many, many people (members of an unorganized crowd).

Section 1. Social studies. Society. Man – 18 hours.

Topic 1. Social science as a body of knowledge about society – 2 hours.

General definition of the concept of society. The essence of society. Characteristics of social relations. Human society (man) and the animal world (animal): distinctive characteristics. Basic social phenomena of human life: communication, cognition, work. Society as a complex dynamic system.

General definition of the concept of society.

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

In the narrow sense society can be understood as a certain group of people who have united to communicate and jointly perform any activity, or a specific stage in the historical development of a people or country.

The essence of society is that in the course of his life, each person interacts with other people. Such diverse forms of interaction between people, as well as connections that arise between different social groups (or within them), are usually called social relations.

Characteristics of social relations.

All social relations can be divided into three large groups:

1. interpersonal (socio-psychological), by which we mean relationships between individuals. At the same time, individuals, as a rule, belong to different social strata, have different cultural and educational levels, but they are united by common needs and interests in the sphere of leisure or everyday life. The famous sociologist Pitirim Sorokin highlighted the following types interpersonal interaction:

a) between two individuals (husband and wife, teacher and student, two comrades);

b) between three individuals (father, mother, child);

c) between four, five or more people (the singer and his listeners);

d) between many, many people (members of an unorganized crowd).

2. material (socio-economic), which arise and develop directly in the course of human practical activity, outside of human consciousness and independently of him. They are divided into industrial, environmental and office relations.

3. spiritual (or ideal), which are formed by first “passing through the consciousness” of people and are determined by their values that are significant to them. They are divided into moral, political, legal, artistic, philosophical and religious social relations.

Basic social phenomena of human life:

1. Communication (mostly emotions involved, pleasant/unpleasant, want);

2. Cognition (intellect is mainly involved, true/false, I can);

3. Labor (mainly the will is involved, it is necessary/not necessary, must).

Human society (man) and the animal world (animal): distinctive characteristics.

1. Consciousness and self-awareness. 2. Word (2nd signal system). 3. Religion.

Society as a complex dynamic system.

1) economic, the elements of which are material production and relationships that arise between people in the process of production of material goods, their exchange and distribution;

2) socio-political, consisting of such structural formations as classes, social strata, nations, taken in their relationships and interactions with each other, manifested in such phenomena as politics, state, law, their relationship and functioning;

3) spiritual, covering various forms and levels of social consciousness, which, being embodied in the real process of social life, form what is commonly called spiritual culture.

Society as a complex dynamic system 1 page

System (Greek) – a whole made up of parts, a connection, a set of elements that are in relationships and connections with each other, which form a certain unity.

Society is a multifaceted concept (philatelists, nature conservation, etc.); society as opposed to nature;

society is a stable association of people, not mechanical, but having a certain structure.

There are different subsystems operating in society. Subsystems that are close in direction are usually called spheres of human life:

· Economic (material and production): production, property, distribution of goods, money circulation, etc.

· Legal policy.

· Social (classes, social groups, nations).

· Spiritual – moral (religion, science, art).

There is a close relationship between all spheres of human life.

Social relations are a set of various connections, contacts, dependencies that arise between people (relations of property, power and subordination, relations of rights and freedoms).

Society is a complex system that unites people. They are in close unity and interconnection.

Sciences that study society:

1) History (Herodotus, Tacitus).

2) Philosophy (Confucius, Plato, Socrates, Aristotle).

3) Political science (Aristotle, Plato): theory of the middle state.

4) Jurisprudence is the science of laws.

5) Political saving(origins in England from Adam Smith and David Renardo).

6) Sociology (Max Weber (anti-Marx), Pitirim Sorokin).

7) Linguistics.

8) Social philosophy– the science of global problems facing society.

9) Ethnography.

10) Archeology.

11) Psychology.

1.3. Development of views on society:

Initially they developed on the basis of a mythological worldview.

The myths highlight:

· Cosmogony (ideas about the origin of space, Earth, sky and Sun).

· Theogony (origin of the gods).

· Anthropogony (origin of man).

Development of views on society ancient Greek philosophers:

Plato and Aristotle strive to understand the essence of politics and determine the best forms of government. Knowledge about politics was defined as knowledge about the highest good of humanity and the state.

/Cm. ideal state according to Plato/

Views changed in the Middle Ages under the influence of Christianity. Scientists had a vague understanding of the nature of social relationships, the reasons for the rise and fall of states, and the connection between the structure of society and its development. Everything was explained by God's providence.

Renaissance (XIV – XVI centuries): return to the views of the ancient Greeks and Romans.

17th century: a revolution in views on society (Hugo Grotius, who substantiated the need to resolve issues between peoples with the help of law, which should be based on the idea of justice).

XVII – XVIII centuries: scientists create the concept of a social contract (Thomas Hobbes, John Locke, Jean-Jacques Rousseau). They tried to explain the emergence of the state and modern forms of the human condition. All of them substantiated the contractual nature of the emergence of the state.

The state of nature according to Locke is characterized by general equality, freedom to dispose of one's person and property, but in the state of nature there are no mechanisms for resolving disputes and punishing violators. The state arises from the need to protect freedom and property. Locke was the first to substantiate the idea of separation of powers.

Rousseau believes that all the troubles of humanity were born with the emergence of private property, because it has led to economic inequality. The social contract has turned out to be a fraud for the poor. Economic inequality has been exacerbated by political inequality. Rousseau proposed a genuine social contract in which the people are the sovereign source of power.

From the 16th century, utopian socialism arose; its first stage lasted until the 18th century (More, Campanella, Stanley, Meslier). They developed socialist and communist ideas, emphasized the need for public property and social equality of people.

Socialism is the universal equality of people.

2) Workers (industrialists);

at the same time, in society he retains the right of private property.

Charles Fourier: society represents an association where there is free labor, distribution according to work, and comprehensive equality of the sexes.

Robert Owen: being a wealthy man, he tried to rebuild society on a new basis, but went broke.

In the 40s of the 19th century, Marxism began to develop, the founders of which were Karl Marx and Friedrich Engels, who believed that a new communist society could only be created through revolution.

Before this, all workers’ protests for their rights ended in defeat (the Luddites (machine destroyers), Lyon weavers (1831 and 34), Selesian weavers (1844), the Chartist movement (demanded universal suffrage)). The reason for the defeats was the lack of a clear organization and the lack political party, as an organization that defends the interests of workers at the political level. The program and charter of the party were assigned to be written by Marx and Engels, who created the manifesto Communist Party, which substantiated the need to overthrow capitalism and establish communism. The doctrine in the twentieth century was developed by Lenin, who defended in Marxism the doctrine of class struggle, the dictatorship of the proletariat and the inevitability of the socialist revolution.

1.4. Society and nature:

Man is a part of nature, i.e. society, as a part of nature, is inextricably linked with it.

The meaning of “nature” is used to denote not only natural, but also human-created conditions for existence. During the development of society, people’s ideas about nature and the relationship between man and nature changed:

1) Antiquity:

Philosophers interpret nature as a perfect cosmos, i.e. the opposite of chaos. Man and nature act as a single whole.

2) Middle Ages:

With the establishment of Christianity, nature is conceived as the result of God's creation. Nature occupies a lower place than man.

3) Revival:

Nature is a source of joy. The ancient ideal of harmony and perfection of nature, the unity of man with nature, is being revived.

4) New time:

Nature is an object of human experimentation. Nature is inert, man must conquer and subjugate it. The idea expressed by Bacon is strengthened: “Knowledge is power.” Nature becomes an object of technological exploitation, it loses its sacred character, and the ties between man and nature are broken. At the present stage, there is a need for a new worldview that unites the best traditions of European and Eastern cultures. It is necessary to understand nature as a unique integral organism. The attitude towards nature must be built from a position of cooperation.

1.6. Spheres of social life and their interrelation:

1.7. Development of society, its sources and driving forces:

Progress (movement forward, success) is the idea that society develops from simple to complex, from lower to higher, from less ordered to more organized and fair.

Regression is an idea of the development of society when it becomes less complex, developed, and cultural than it was.

Stagnation is a temporary stop of development.

Progress criteria:

1) Condorcet (18th century) considered the development of reason to be a criterion of progress.

2) Saint-Simon: the criterion of progress is morality. Society should be one where all people are brothers to each other.

3) Schelling: progress - gradual approach to a legal structure.

4) Hegel (19th century): sees progress in the consciousness of freedom.

5) Marx: progress is the development of material production, which allows one to master the elemental forces of nature and achieve social harmony and progress in the spiritual sphere.

6) In modern conditions, progress is:

– life expectancy of society;

- Lifestyle;

- spiritual life.

Reform (change) is a change in any area of life carried out by the authorities peacefully (social changes in public life).

Types of reforms: – economic,

– political (changes to the Constitution, electoral system, legal sphere).

Revolution (turn, revolution) is a radical, qualitative change in any basic phenomena.

Modernization is adaptation to new conditions.

What drives human history (?):

1) Providentialists: everything in the world comes from God, according to divine providence.

2) History is made by great people.

3) Society develops according to objective laws.

a) Some scientists take the position that this is the theory of social evolutionism: society, as a part of nature, develops progressively and moves in a unilinear manner.

b) Others adhere to the theory of historical materialism: the driving force for the development of society is the recognition of the primacy of people’s material needs.

From Weber's point of view, the source and driving force of the development of society is Protestant ethics: Man must work to become God's chosen one for salvation.

1.8. Formation:

Depending on what is the main source of the development of society, there are different approaches to viewing history.

1) Formational approach (founders Marx and Engels). The general economic formation is a certain stage in the development of humanity. Marx identified five formations:

a) Primitively communal.

b) Slave-owning.

c) Feudal.

d) Capitalist.

e) Communist.

Marxism considers human life from the point of view of a materialistic solution to the main question of philosophy.

Materialistic understanding of history:

Social consciousness

Social existence

Social existence is the material conditions of people’s lives.

Social consciousness is the entire spiritual life of society.

In social existence, Marx singled out method of producing material goods

Productive Production

relationship strength

Productive forces include means of production and people, with their skills and abilities.

Means of production: – tools;

– Subject of labor (land, its subsoil, cotton, wool, ore, fabric, leather, etc., depending on the type of activity);

Relations of production- relations between people in the production process, they depend on the form of ownership of the means of production.

Not only production relations, but also the process of exchange, distribution and consumption of goods depend on who owns the means of production.

Production forces and production relations are in interaction, and production relations determine social structure society. The law of correspondence of production relations to the nature and level of development of production forces was formulated by Marx:

Relations of production

Relations of production

1 – a certain level of production forces must correspond to certain production relations, so under feudalism, land ownership is in the hands of the feudal lord, peasants use the land, for which they bear duties (tools of labor are primitive).

2 – production forces develop faster than production relations.

3 – a moment comes when production forces require changes in production relations.

4 – the form of ownership changes to a new one, which leads to changes in all spheres of society.

Marx, exploring the methods of producing materialist goods, concluded that people create not only material goods, but also reproduce their sociality, i.e. reproduce society (social groups, public institutions, etc.). From the above, Marx identified 5 modes of production that replaced each other (the same as 5 formations /see above/).

From here the concept of socio-economic formation (SEF) was derived:

* – politics, law, public organizations, religion, etc.

The change of the EEF from the point of view of Marxism is a natural process that is determined by the objective laws of social development.

The law of class struggle (which is the driving force of history):

Marx and Engels, analyzing bourgeois society, came to the conclusion that capitalism has reached its limit and cannot cope with the production forces that have matured on the basis of bourgeois production relations. Private ownership of the means of production has become a brake on the development of productive forces, so the death of capitalism is inevitable. It must perish through the class struggle of the proletariat with the bourgeoisie, as a result of which the dictatorship of the proletariat must be established.

1.9. Civilization:

/Derived from the Latin civil - civil./

The concept began to be used in the 18th century.

Meanings: 1) Synonym for “cultural”

2) “The stage of historical development of mankind following barbarism”

3) A certain stage in the development of local cultures.

According to Walter:

Civilized is a society based on the principles of reason and justice (civilization = culture).

In the 19th century, the concept of “civilization” was used to characterize capitalist society. And since the end of the century, new theories of civilizational development have appeared. The author of one of them was Danilevsky, who substantiated the theory according to which there is no World History, there is only a theory of local civilizations that have an individual, closed character. He identified 10 civilizations and formulated the basic laws of their development, according to which each civilization has a cyclical nature:

1) Generation stage

2) The period of cultural and political independence

3) Blooming stage

4) Period of decline.

Spengler: (“Law of Europe”):

Civilization undergoes birth, growth and development.

Civilization is the negation of culture.

Signs of civilization:

1) Development of industry and technology.

2) Degradation of art and literature.

3) Huge unity of people in big cities.

4) Transformation of peoples into faceless masses.

Identifies 21 local civilizations and tries to highlight the connections of different civilizations with each other. In them, he identifies a minority of people who are not involved in economic activity (the creative minority, or elite):

– professional soldiers;

– administrators;

– priests; they are the bearers of the basic values of civilization.

At the beginning of decomposition, it is characterized by a lack of creative forces in the minority, and the refusal of the majority to imitate the minority. The connecting link in history, providing a new creative impulse in civilizational development, is the universal church.

Pitirim Sorokin:

Civilization is a system of beliefs about truth, beauty, goodness and the benefits that unite them.

There are three types of crops:

1) A culture based on a system of values associated with the idea of God. A person's whole life is connected with his approach to God.

2) A cultural system based on rational and sensory aspects.

3) Sensual type of culture, based on the idea that objective reality and its meaning are sensual.

Civilization is a stable cultural and historical community of people, distinguished by a commonality of spiritual and moral values and cultural traditions, material, production and socio-political development, peculiarities of lifestyle and personality type, the presence of common ethnic characteristics and corresponding geographical and time frames.

Distinguished civilizations:

– Western

– Eastern – European

– Muslim

– Indian

– Chinese

– Latin American

1.10. Traditional Society:

Eastern society is usually considered this way. Main features:

1) Non-separation of property and administrative power.

2) Subordination of society to the state.

3) Lack of guarantees of private property and citizens' rights.

4) Complete absorption of the individual by the team.

5) Despotic state.

Basic Country Models modern East:

1) Japanese (South Korea, Taiwan, Hong Kong): Western capitalist path of development. Characteristic: - the economy has a free competitive market

State regulation of the economy

Harmonious use of traditions and innovations

2) Indian (Thailand, Türkiye, Pakistan, Egypt, a group of oil-producing states):

The Western European economy is combined with its traditional internal structure that has not been deeply restructured.

Multi-party system.

Democratic procedures.

European type of legal proceedings.

3) African countries: characterized by lag and crises (most African countries, Afghanistan, Laos, Burma).

Western structures play a significant role in the economy. The backward periphery plays a significant role. Scarcity of natural resources. Inability to self-sufficiency low level life, characterized by the desire to survive)

1.11. Industrial society:

Characteristics of Western Civilization:

Origins come from Ancient Greece, which gave the world private property relations, polis culture, and democratic state structures. These features developed in modern times with the formation of the capitalist system. IN late XIX century, the entire non-European world was divided between imperialist powers.

Characteristic signs:

1) Formation of monopolies.

2) Merger of industrial and banking capitals, formation of financial capital and financial oligarchy.

3) The predominance of the export of capital over the export of goods.

4) Territorial division of the world.

5) Economic division of the world.

Western European civilization is an industrial society. It is characterized by:

1) High level industrial production focused on mass production of durable consumer goods.

2) The influence of scientific and technological progress on production and management.

3) Radical changes in the entire social structure.

60 – 70s of the XX century:

Western civilization is moving into the post-industrial stage, which is associated with the development of the service economy. The layer of scientific and technical specialists becomes dominant. The role of theoretical knowledge in economic development is increasing. Rapid development of the knowledge industry.

1.12. Information society:

The term itself came from Toffler and Bell. The quaternary information sector of the economy, following agriculture, industry and service economy. Neither labor nor capital are the basis of post-industrial society, but information and knowledge. The computer revolution will lead to the replacement of conventional printing with electronic literature, replacing large corporations with smaller economic forms.

1.13. Scientific and technological revolution and its social consequences:

NTR is an integral part of NTP.

STP is a process of consistent interconnected progressive development of science, technology, production and consumption.

NTP has two forms:

1) Evolutionary

2) Revolutionary, when there is a sudden transition to qualitatively new scientific and technical principles of production development (STR). Scientific and technological revolution also implies socio-economic changes.

Scientific and technological progress at the present stage covers:

1) Social structure. The emergence of a layer of highly qualified workers. There is a need for a new accounting of labor quality. The importance of working at home is increasing.

2) Economic life and work. Information that is included in the cost of production is becoming increasingly important.

3) The area of politics and education. With the help of the information revolution and the expansion of human capabilities, there is a danger of control over people.

4) Influence on the spiritual and cultural sphere of society. Promotes cultural development and degradation.

1.14. Global problems (addition to the report):

The term appeared in the 60s of the twentieth century.

Global problems are a set of socio-natural problems, the solution of which determines the preservation of civilization. They arise as an objective factor in the development of society and require the united efforts of all humanity to solve them.

Three groups of problems:

1) Super-global problems (worldwide). Prevention of world nuclear missile war. Development of economic integration. A new international order on terms of mutually beneficial cooperation.

2) Resource (planetary). Society and nature. Ecology in all its manifestations. Demographic problem. Energy problem, food problem. Use of space.

3) Universal (subglobal) humanitarian problems. Society and man. Problems of eliminating exploitation and poverty. Education, healthcare, human rights, etc.

2. Person:

2.1. Human:

One of the main philosophical problems is the question of man, his essence, purpose, origin and place in the world.

Democritus: man is part of the cosmos, “a single order and standing of nature.” Man is a microcosm, part of a harmonious world.

Aristotle: man is a living being endowed with reason and the ability for social life.

Descartes: “I think, therefore I exist.” Specificity of a person in the mind.

Franklin: Man is a tool-producing animal.

Kant: man belongs to two worlds: natural necessity and moral freedom.

Feuerbach: man is the crown of nature.

Rabelais: Man is an animal that laughs.

Nietzsche: the main thing in a person is not consciousness and reason, but the play of vital forces and drives.

Marxist concept: man is a product and subject of social and labor activity.

Religious idea: 1) the divine origin of man;

2) recognition of the soul as the source of life, as that which distinguishes man from the animal kingdom;

3) man is the owner of an immortal soul from God, unlike animals.

Scientific ideas about the origin of man:

1) Biology, anatomy, genetics.

2) The theory of natural selection.

3) The influence of labor.

/4) Cosmic origin (paleovisit theory)/

The problem of human origin remains a mystery.

2.2. Natural and social factors about human development:

Anthropogenesis is the process of human formation and development. Associated with sociogenesis - the formation of society.

The modern type of man appeared 50 - 40 thousand years ago.

Natural factors that influenced human isolation:

1) Climate change.

2) Disappearance of tropical forests.

Social factors:

1) Labor activity (man changes nature in accordance with his needs).

2) Development of verbal communication in the process of work (development of the brain and larynx).

3) Regulation of family and marital relations (exogamy).

4) Neolithic revolution (transition from gathering and hunting to cattle breeding and agriculture, from appropriating to producing).

Man, at his core, is a biosocial being (bio is part of nature, socio is part of society). As part of nature, it belongs to the higher mammals and forms a special species. The biological nature is manifested in anatomy and physiology. Man, as a social being, is inextricably linked with society. A person becomes a person only by coming into contact with other people.

Differences between humans and animals:

1) The ability to make tools and use them as a way to produce material goods.

2) A person is capable of social, purposeful creative activity.

3) A person transforms the surrounding reality, creates the material and spiritual values he needs.

4) A person has a highly organized brain, thinking and articulate speech.

5) A person has self-awareness.

2.3. Personality and socialization of the individual:

Personality (from the Latin “person”) is a mask in which an ancient actor performed.

Personality is a concept denoting a person in the system of social relations.

Personality is a subject of social activity, possessing a set of socially significant traits, properties, qualities, etc.

People are born as human beings and become individuals through the process of socialization.

Individuality:

An individual is one of the people.

Individuality (biological) – specific traits inherent in a particular individual or organism due to a combination of hereditary and acquired properties.

----| |---- (psychology) – a holistic characteristic of a certain person through his temperament, character, interests, intelligence, needs and abilities.