Том I культурология. Педагогика алматы астана баку гродно киев кишинев коламбия люденшайд минск невинномысск ташкент харьков элиста 2010
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Globalization as a part of the spiritual life Mamedova M.V. Baku State University, Baku, Azerbaijan e-mail: www.yusifnq@mail.ru The profound essence of globalization consists of that the world economy having remained like that of the carlier of its history to a considerable extent, by quality passes to a new state. The specificity of societies and the cultural conditions providing this specificity are ones of the factors strongly preventing the removal of the boundaries between societies. However the contact of the societies creates the conditions for the contact of cultural media and cultural values, at this very time. As a result, naturally, there takes place the process of cultural diffusion, blind fold and supervised by nobody. The cultural diffusion creates conditions for the contact of peoples, acquaintance with each other and thus reproaching the peoples to each other. On the other hand, an active cultural diffusion, that is an active contact of the peoples, creates the condition for the loss of cultural specificity. Spreading the cultural model of the same type all over the world is mainly caused by cultural diffusion. As all the processes, globalization has speeded the process of cultural diffusion as well [1, p.19]. The peoples loose their cultural particularity through acculturiration and assimilation, there is spreading cultural homogeneity in more wider lands. However, the cultural homogeneity occurs during the contact of the cultural close to each other in relatively small scope of environment. But the contact of the cultures of civilization level does not always create facilities for the cultural diffusion. The cultures of East and west taken separately are of particular genotype and possesses logic of continuous and equal interval development. Possession of particular genotype and logic of continuous intemal development strongly prevents the creation of a unity of large scale on the base of certain famous sociocultural paradigm through reapproaching these two cultures (civilizations). We can state on constructive or devastating reciprocal influence of two cultures. But the matter is not their reciprocal ascendancy or joining to each other. It is related to functional asymmetry of brain and features of the ethnic cultures [5, p.78-86]. To say the truth there exist the regions having no problem of integration or facing not so great of this king. For example, in the processes of globalization going on in Japan they managed to reconcile western technology with the specificity of culture in this country. The striking example of "Japan spirit, western technology" was born from there. Or some other example: the couth-East Asia countries follow the principle: "Think globally, show local activity". These countries are already sufficiently globalize ones and we can simply affirm that globalization is not dangerous for these countries. But these examples are rear or cases of exception. In the contemporary world two processes go on side by side: 1) All round contacts of the cultures. 2) Preserving etnocultural specificity. Though these two processes are diametrically opposite to each other, they are the processes equal in rights. Establishment of the balance between them, obtaining consensus are the problems that make the researchers seriously think about on the current stage. The researches began since the middle of the 80-es have shaped the cultural theory of consensus. The basic thesis of theory is a study of the influence of cultural differences on reception and comprehension by modern information and obtaining consensus between the diverse cultural and ethnic media. For this it is necessary to give the same questions to the representatives of the different ethnos living in the conditions of the different ethnic and cultural contact, and to carry out statistical analysis of the received answers by correlation method. In the consensus cultural theories they widely use the elements of mathematical programming. The results of statistical analysis of information received on the differences on the side the representative of the different ethnos or different cultural medium serve constructing model of consensus between the diverse cultural media [2, p.124]. There have been already worked out several versions of cultural theory of consensus. The U.S.A. scientists take the lead in elaboration of this theory. In general, A.K.Romney, U.Kh.Barchelder dealing with the consensus theories, have promoted development of cultural theory of consensus and they can be considered the basic authors [3]. In the contemporary period of globalization in the inter-cultural dialogue the humanitarian technologies been a part of social technologies are of relatively wider scope. According to mist of authors thinking humanitarian technologies include a majority of technology types mentioned above. Adoption of such division or such classification goes very well with our purpose. The main essence of humanitarian technologies is shaped by thesis as follow: "There is not public will, there exists only individual will. Social purpose means to reduce unity of purpose, individual purposes to a singe denominator. Humanitarian technologies are accounted for a man. But here the word "human" does not only "a man", but is used in the meaning of "humanist" - "benevolent" as well. Thus, humanitarian technologies have to bear humanist essence at the same time. Despite this, a humanitarian technology has nothing to do with moralizing and struggle of the good with evil. One of the principal goals of humanitarian technologies is to make a man humane, to move inter man reciprocal relations to the rejime of peaceful dialogue. The factor creating the condition for emergence of humanitarian technologies is that the people are fed up with violation. The humanitarian technologists are considered as technologists of all the mankind and humanity. Therefore, the duty of the humanitarian technologists to fill the vacuum in the struggle against violation or to neutralize violation of the authority. Since humanitarian technologies are accounted for a man they are mostly identified with political processes, piar companies conducted during elections, piar technologies. In fact, piar companies or piar technologies may be considered as one direction of humanitarian technologies [6]. Family-life relations, reciprocal relations in the educational institutions, inter collective relations enter the sphere of the activities of the humanitarian technologies too. Removing misunderstanding in medical field, the reciprocal relations between the ill men and medical personnel enter the circle of humanitarian technologies activity as well. Despite that humanitarian technologies are a new field, they have a high speed of considerable development. As well, it is a sphere society strongly needs in. Humanitarian technologies serve to prevent the direct clashes. There exist two approaches to consensus technologies: as both a constituent part of humanitarian technologies and a new sphere needed seriously by the mankind having passed a different path of development. It the humanitarian technologies serve to establish consensus between the men, in this case we may consider consensus technologies as a part of humanitarian technologies. However, nowadays consensus problem is urgent not only among the people. In the man-environment relations, inter-societies and inter-state relations the problem of consensus acquires even more urgent essence. To compensate this urgency consensus is in need of own technologies [4, p.152-153]. |
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