СЕМЬЯ В РУССКОЙ КУЛЬТУРЕ: АКСИОЛОГИЧЕСКИЙ АСПЕКТ

Abstract

The article analyzes the system of values that exists in every culture, is formed due to the cultural meanings contained in the concepts. In particular, the main attention is paid to the «family» concept presented in culture as a three-level unity, where the first level is cultural memory, which assumes the participation in the life of the family of all relatives, deceased, living and not yet born — in relationships and in the memory of the living; the second level is the cultural code, or those basic values that a particular family relies on at a certain stage of its existence; the third is the intergenerational transmission of cultural experience, the content of which depends on the attitude to the values being broadcast: the retransmission of values, the transformation of values; the deformation of values; the denial of values; the replacement of values. Taking into account the interdisciplinary nature of the work, the author relies on a set of culturological, linguoculturological, cultural philosophical, sociocultural approaches when choosing a methodological base. These approaches, and above all the culturological approach, allowed us to consider the value-semantic content of the «family» concept to present the main functions of this concept in culture — the adaptive function and the function of identity formation, the implementation of which occurs in the family through the presenting cultural tradition. The paper examines the range of possible relations to tradition, the relationship of personality, family and society, the peculiarities of the existence of the family under the influence of changes in the cultural roles of its members. It is argued that the attitude to values and their semantic content in the context of the identity crisis in which our society finds itself in the globalizing world determines the awareness of a person of his position in the world and in society. At the same time, the complexity in defining value orientations is emphasized, which consists in changing cultural paradigms, and in the difference in meanings that different social groups put into the same naming values. The author comes to the conclusion that in order to respond to the new challenges faced by the family in culture, and to preserve the family in new conditions, qualitative changes will have to be experienced by each of its participants.