Religious and secular culture as a type of social knowledge

 
Religious culture is a complex integrated education. All aspects of religion as a social subsystem find expression in the field of socio-cultural. Religious culture - a set of existing religion of the methods and techniques of human existence, which is realized in religious activities and presented in its products, bearing religious values ​​and meanings, share and adopt new generations. Dejatelnostno center is a cult.

Contents of cultural values ​​given religious consciousness. They are organized around religious outlook, filled with relevant images, views, concepts, mifami, pritchami, oriented consciousness and behavior on being hypostatized, properties, connection, conversion, meet the diverse needs of the person. As beliefs are the material carriers: spoken language, which outlines the legend, sacred literature tour, ritual texts, Worship means (idol, enters, icon, etc.) works of art.

In religious systems were accumulated experience deploying relations, debugging organizations, structuring relationships, control the behavior of people. Organizational aspect of religious culture is carried out in various management levels of cult activities, in providing theological and theoretical research and education, in conducting economic, commercial, charitable activities.

Influenced by religion religious philosophy consists, мораль, Arts etc. Religious philosophy, on the basis of religious worldview prerequisites, conceptual apparatus and uses the language of theology, Theology, decides ontological, epistemological, logical, sociological, anthropological other problems. Religious morality - it develops and preached religion system of moral ideas, norms, concepts, feelings, values, filled with concrete (Jewish, Christian, Islam et al.) content. Religious art is an area of ​​creation, perception and translation of artistic values, in which "live" religious symbols.

There are two parts of the religious culture. One formed by those components, which faith is expressed directly and indirectly - the sacred texts, theology, various elements of worship, etc. The other consists of those phenomena in the field of philosophy, morality, Art, historically involved in the religious and spiritual and cult activities, Church life.

Religious culture is not the same in different religions and denominations and thus appears as a culture of tribal religions, as Hindu, Judaic, Confucian, Shinto, Buddhist, Christian, Islamic and other (in their many varieties of religious) culture. To a greater or lesser extent it has an impact on secular culture in general, as well as individual parts.

Culture is characterized by system properties. The main properties of the system properties of culture should be noted the "big system", open and dissipative system, and self-organizing system. System characteristics of the culture (social knowledge) can be explained from the standpoint of nuclear spherical approach, considering the system as a dialectical unity of its nuclear components and peripheral areas.

"Large system" suggests the uneven distribution of structural links in it. From the standpoint of nuclear spherical approach, they are concentrated in the core system, where a greater or lesser extent, subject to the periphery. As the core of social knowledge serves some avowed universal concept, whereas the periphery of the structure are routine and their derivatives special values. Displays some core priority for the subject domain of objective reality («реальность-ценность») and thus forms the structure Relevance his "life-world".

Universal concept, potential core component of social knowledge, performs in society ideological functions, has a constitutional and dynamic substructure. Stable part of the core values ​​formed, while its volatile dynamic part - knowledge and ideas.

In the current literature presents a number of significantly different definitions of religion, depending on the specifics of the theological discipline, from the standpoint of religion which is considered in each case. As is the case with the concept of "culture", they are extremely difficult to reduce to a single universal definition. For this reason, we restrict ourselves until the abstract definition of "religious" as directly related to religion, order, to flesh out his later reference to specificity of the subject and method of our study.

Scientific definition of "secular" seems to be quite a daunting task. According to VI. Dahl, Russian language in the "secular" means "to light (world) different meanings related, earthly, worldly, vain; or civilian. Temporal power, opposite spiritual clergy ..., white, not monastic, opposite of black. Secular Joy, noisy, sensual ". In special Religious, sociological and philosophical journals (including dictionaries and encyclopedias) substantive analysis of the concept of "secular", как правило, отсутствует. Там, where it comes to secular, authors are usually limited to the intuitive interpretation of the concept, without putting it in a rational and logical plane.

Definitely in this respect we can say the following: а) the term "secular" (as a synonym - concept of "secular") almost always used as a steam opposition to the concept of "religious"; б) this concept is mainly determined by the negative, starting from the concept of "religious" in principle "to the contrary"; в) content of this concept is quite complex and contradictory, because it covers, depending on the context, fairly wide range of different phenomena. Таким образом, there is reason to believe, that the basis of the semantic content of "secular" is the definition of its specific relationship to the "religious".

Based on the accepted concept of a secular world, assuming its substantival character, secularization has two sides: "Negative" - ​​the displacement of human life and the destruction of religious spiritual and cultural content, and "positive" - ​​filling autonomous human life, non-religious, actually secular content. Иными словами, secular and religious culture can develop competitive, "In parallel", and even synergetic.

In this coordinate system, both religious and secular form in the culture autonomous, largely parallel socio-cognitive space. Так, например, Easy, "Mechanical" replacement secular semantic content of religious content does not necessarily imply progress wing religious culture, because the mere repression or destruction of the secular meaning structures are not yet cause the development of, growth and complexity of the array of knowledge of a religious nature. This requires additional factors. Similarly, the development of an array of secular social knowledge does not mean "automatic" displacement from public consciousness religious socio-cognitive structures, but admits to some extent the possibility of their synthesis with secular structures. Development of one creates only one of the prerequisites for the displacement and degradation of other, and this assumption can "work" in the opposite direction, if the second crop will answer the call, integrating the best physical properties of the first.

As for the "supernatural", then it meaningful relationships, по-видимому, Culture is also a constant, since none of the known cultures of the past and present never get along and can not do completely without any representations about the supernatural. Однако константный характер сверхъестественного не относится к его функциональной стороне: в функциональном плане сверхъестественное может выступать в культуре как в роли священного, and perform other, less significant cultural functions - eg, were a matter of folklore, act subject to philosophical studies, etc.. Религиозная культура – тип культуры, в которой в качестве священного (сакрального) выступает сверхъестественная реальность; in such a culture is characterized by very sacred or supernatural properties, or assumes immediate sanction by any supernatural beginning; Secular culture - the type of culture, in which the sacred (sacral) not to possess supernatural and certainly does not require supernatural sanctions start, based on an alternative ontological and social-cognitive basis.

Nuclear concept of social knowledge is always related to a priority area of ​​the realities of "life-world" of the subject and suggests the presence of a very real and concrete (and not conditional and illusory) values.

References

1. Materials from the site http://www.prlink.ru/

2. Garaja VI. Sociology religions. Textbook for undergraduate and graduate students of humanities. - M.: Наука, 1995 g.

3. Edition under the title "Sociology of Religion: Dictionary "

4. Bella R.. Sociology of Religion / / American sociology. Перспективы, problems, methods. - M., 1972.