ДО ПРОБЛЕМИ АНТРОПОЛОГО-АКСІОЛОГІЧНИХ ВИМІРІВ ЛЮДСЬКОГО БУТТЯ В КОНТЕКСТІ СОЦІОКУЛЬТУРНИХ ТРАНСФОРМАЦІЙ
Journal Title: Гуманітарний часопис - Year 2016, Vol 1, Issue 4
Abstract
Gayevskaya Svitlana THE PROBLEM OF ANTHROPOLOGICAL AND AXIOLOGICAL DIMENSIONS OF HUMAN EXISTENCE IN THE CONTEXT OF CONTEMPORARY SOCIAL AND CULTURAL TRANSFORMATIONS The search for constructive strategies of countering global challenges suggests the need for rethinking of cultures-anthropological dimensions and foundations to strengthen the spiritual potential of human existence and reaction of its value depletion. Globalization as a contradictory phenomenon does not only fundamentally change economic and political processes, but also transforms value-worldviews and positions; leads to disintegration of the traditional ties among people, traditional social and cultural values, giving rise to deformation of the individual, transforming the cultural tools of self-realization and identity. The person is in a situation of uncertainty and erasing of socio-historical memory, loss of criteria of truth, erosion of the authority and devaluation of the senses. The dehumanizing processes form a type of "one-dimensional man" (Marcuse) as the epitome of consumer culture and the type of sociality. Modern researchers emphasize the multidimensionality of globalization (Robertson, E. Giddens), noting that the reduction of globalization to economic factors (economic globalism) leads to the adoption of the ideology of globalism, market fundamentalism, the world market dictate (economic imperialism), as well as to the disintegration of cultural identities (transforming multiculture into multiculturalism). In a globalized cultural environment the division into the West – East appears to be as important as the division into consumptive and non consumptive attitude to man and nature, environmental and non-environmental, responsible and irresponsible, humane and barbaric. Real culture as a way of preserving and transmitting the accumulated experience of mankind, delineates the boundaries that globalization must not proceed. The world of culture, as not material but a personal world, specifies ways of achieving goals through values and forms the aspirations of the people. Globalization as a modern megatrend relies on recognition of the nonlinear nature of socio-cultural processes, the constant threat of disruption and instability, and therefore makes urgent the problem of the public ability to identify relevant anti-entropic resources, ability to reproduce their culture, personality type, effective in decision-making. Culture, as the ability to resist the forces of disruption characterizes the viability of the company. Modern culture is centered on European identity, elements of which are the principles of freedom, equality of rights and opportunities, rationalism, individualism, utilitarianism, innovativeness, judgment, initiative, formed in the process of European history. The famous German philosopher Karl Jaspers in his historical anthropology connects evolution and development of Western civilization with the formation of the mental - cultural type of man – the "Western man". The starting point of personal life is the issue of identification especially in the context of contemporary socio-cultural processes in the information civilization, with its potential for manipulation. The researchers note the crisis of the traditional mechanisms (H. Cooley, George Mead, T. Parsons). The devaluation of ideas about what a man is, what ideals to follow in life, what to teach children leads to the search of foundations for life-realization of a modern person in an unpredictable and contradictory world, in order not to lose their achievements and experience. Man should learn to understand himself in a situation of need for harmonization of different identity (and behavior programs), because it is at the intersection of various social roles, communities, but without losing the spiritual potential by building their own hierarchy of values and intrinsic forces. That is the identity appears both as a mechanism of integration into the symbolic space of culture and as a process of self-creation, an integrity as well. The anthropological turn in the world of philosophy is associated with the analysis of the sphere of the actual human being that you can reduce neither to the natural nor to the social or spiritual symptoms. In particular, existential - theological thinking of Karl Jaspers and K. Ranner does not lose its heuristic value where the man, due to transcendental dimension is himself and to individual fragments of reality distorts its essence. Transcending is understood as holding themselves in human space, where the person does not break (as in society) into separate manifestations, and is going in the integrity (in the cultural-symbolic space). The loss of this measurement brings man to the brink of the human world, leading to the loss of the human in man, what, for example, E. Fromm referred to as "the lack of any values (kindness, faith, love), symbols, values...". The phenomenon of anomie, i.e. the absence or dissonance (inconsistency) values (E. Durkheim), the destruction of hierarchy of values is considered as the source of loss of sociality (J. Baudrier), which is manifested in the type of "mass society". The American scientist G. Merton sees the source of anomie in the inconsistency of goals and means of activity that transforms the community in the impersonal crowd, where there are no spiritual, but psychological mechanisms of identification. Modern researchers, in particular John Buchanan, M. Friedman, derive a consumer type of sociality threatening today, derive from the nature of "economic man", who is identified with the man himself (a base model), which embodies the "economic rationality" (the maximum pleasure with minimum costs). Max Scheler shows that the change in the hierarchy of values leads to the emergence of a new type of sociality and human being (consumer - hedonistic). So, the transformation society type reveals the transformation of his value system (the type of culture that is embodied in the personality type), where the dominance of "economism" over the values of freedom and spiritual growth leads to the loss of the meaning of economic development. It is the neglect of this relationship that appears to be one of the reasons why modern economic science cannot predict a large-scale international crisis. And the way is available in the development of transdisciplinary studies, which enable, in particular, to overcome the absolutization of the model of "economic man". An example of its formation is the emergence of such concepts as "social capital" or "human capital". The famous scientist Francis Fukuyama relates the essence of "social capital" to such value as trust, and the ways of its implementation, arguing that the economic capital grows on the basis of social, and not Vice versa, acting as an index of these changes and the efficiency of economic processes. Thanks to the concept of "social capital", F.Fukuyama analyzes the sources and mechanisms of transformation of society and making negative changes, as the reverse side of technological improvement. The scientist interprets this transformation as a transition to a "post-material" values, where "materialists" appreciate the economic and physical security, while the "post-materialists" value freedom, freedom of expression and improved quality of life. While "materialists" in a selfish way passionate about their own economic and personal needs, the "post-materialists" are interested in the broader issues of social justice and the environment". Ethical-social dimension of technological development is necessary for economic functioning, and at the same time technological changes are destroying traditional ties (e.g. religious values). Thus, the studies of the ways in which societies have historically restored moral values in the conditions of accelerated transformation, and regeneration of social capital by societies are important. Summing up, it should be noted that modern studies of the crisis of socio-cultural processes reveal a deep problem that faces us all – the problem of what values will guide the modern man, their relationship, the priorities man will choose, accepting society the man would want to live in.
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Світлана Гаєвська
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