Functions of culture in the socialization of the individual. The role of culture in the socialization of the individual

Assimilation by an individual of socio-cultural norms, values, acceptance and development of various social roles in interaction with other people is a process of socialization. It means the transformation of a person into a social individual, the mature version of which is called a personality.

The following processes and results of the assimilation of culture by individuals are distinguished: socialization and inculturation, cultural assimilation and acculturation, education and training, sociocultural adequacy and deviance, etc. Socialization - the process of personality formation in certain social conditions, during which the child learns and selectively introduces into his system of behavior those norms and rules of behavior that are accepted in a given society, in a given group. In the process of socialization, a child develops specifically human qualities: speech, consciousness, etc. - a person learns social experience, social norms of human behavior, social roles, new activities and new forms of communication, interaction with people.

Children deprived of human society in early childhood never become human (Mowgli, Amala and Kamala). Those babies who have limited contact with their mother, other people (deprivation syndrome, deaf-blind children, etc.), who do not receive enough incentives for development, are also poorly socialized without additional interventions.

The development of the child's psyche and intellect are directly related to his socialization and reflect the impact of society on the child in concrete manifestations. The family, the immediate social environment (neighbors, relatives, friends, enemies, etc.), the education system, the media, the state, etc., have a socializing influence on a person. Socialization is not identical to education. Education is a purposeful system of psychological and pedagogical influences on a child by parents and teachers in order to form certain qualities and forms of behavior in the child in accordance with some ideal, socially desirable model. The child can also play a passive role. During socialization, the child plays an active role (chooses something, rejects something).

Socialization is the process of integrating a person into human society, acquiring the experience that is required to fulfill social roles. Socialization is the basic process of including a person in a given society, the elements or parts of which can be education, training, maturation, adaptation and maturation, and varieties of socialization in relation to culture are inculturation, acculturation and assimilation. Enculturation - this is a lifelong process of assimilation of traditions, customs, values ​​and norms of native culture. Unlike him, acculturation means partial assimilation of the traditions and values ​​of a foreign culture. Complete immersion in a foreign culture, meaning that the individual has forgotten the traditions and values ​​of his native culture, is called assimilation.

M. J. Herskovitz proposed the concept of "inculturation" - the process of mastering the worldview and behavior inherent in a culture, as a result of which its cognitive, emotional and behavioral similarity with members of this culture and difference from members of other cultures is formed. The process of inculturation begins from the moment of birth - with the acquisition by the child of the first skills and mastery of speech - and occurs without special training, in the course of everyday interaction with adults based on the accumulation of one's own experience.

Enculturation is the process of a child entering a certain ethnic culture. The end result of the enculturation process is a person who is competent in the language, rituals, and values ​​of his culture. The processes of socialization and inculturation proceed simultaneously, and without entering into culture a person cannot exist as a member of society. Socialization and inculturation shapes sociocultural adequacy personality; and vice versa deviance (behavior that deviates from accepted social, cultural, legal norms) manifests itself in people when socialization is violated, as well as in the event of the destruction, withering away of socio-cultural norms in society. Socioculturally-adequate behavior of the individual is determined cultural motivation (individual and group interests, needs and needs, adaptation, goal setting, self-organization and self-regulation, self-identification, social roles and functions of the individual, status, prestige, "collective unconscious", etc.).

Different ways of caring for children and their upbringing among different peoples can have a decisive influence on the formation of the character, personality and behavior of people of a given nationality.

According to A. Kardiner, main personality It is formed on the basis of a common experience for all members of a given society and includes such personal characteristics, thanks to which the individual becomes maximally receptive to this culture and gets the opportunity to achieve the most comfortable and safe state in it. In other words, the "basic personality" is a kind of average psychological type that prevails in any given society and constitutes the basis of this society and its culture.

The main postulate of R. Benedict's concept is that each people has a "basic character structure" specific to it, which is passed down from generation to generation and determines the history of this people. In accordance with this thesis, R. Benedict developed the idea that each culture has a unique configuration of intracultural elements. Religion, family life, economics, political structures, taken together, form a single unique structure. Moreover, in each culture there are only such variants of these elements that correspond to the ethos of the culture. Elements alien to a given people do not receive opportunities for their development. Every culture has its own specific personality type.

M. Mead emphasized that it is culture that is the main factor that teaches children how to think, feel and act in society, culture prescribes its own norms of behavior for men and women. If the culture of the Mundugumor tribe does not encourage affectionate and loving attitude towards children, but cultivates a harsh upbringing, then in the future aggressive and hostile people grow up, prone to violence, wars, exploitation, even cannibalism.

The national character was defined as a special way of distributing and regulating values ​​or behavior patterns within a culture, determined by the methods of child upbringing adopted in it.

In the process of socialization, education, training, inculturation, culture-conditioned behavior and consciousness of people is formed (technologies of goal-setting activity and interaction, ceremonial behavior, rites and rituals, verbal and non-verbal communication, creativity, lifestyle and leisure, worldviews, mythology and beliefs, mentalities, archetypes consciousness, etc.).

In cultural studies, the concept is used cultural transmission - it is the mechanism by which an ethnic group "transmits itself by inheritance" to its new members, primarily children. There are usually three types of transmission: vertical, in the course of which cultural values, skills, beliefs are transmitted from parents to children; horizontal - the child masters the traditions of culture in communication with peers; indirect transmission - a person learns in schools, universities, relatives, neighbors, senior members of society.

M. Weber introduced the concept "sensotype", fixing the features of thinking, attitude, the general orientation of a particular culture and the emerging personal characteristics associated with this. Thus, in the sensotype characteristic of a number of African cultures, dances and rituals play a decisive role in the course of inculturation; therefore, a significant place is given to training in the possession of bodily sensations, the ability to develop motor stereotypes. In the world of European culture, it is important to master visual perception mediated by written and oral language forms, and the need to navigate in the world of concepts, ideas, ideal images comes to the fore. For this reason, the Western sensotype is called symbolic-visual-communicative, and African - musical-choreographic. But the mastery of the sensotype occurs only during inculturation - the process of mastering ethnic culture by a person and entering his ethnic community. The human body contains both possibilities, and which of them will become a reality depends on the situation, on the conditions in which a person grows up. In childhood, at the first stage of inculturation, children master the most common, vital elements of culture, skills in owning their body and everyday knowledge, work skills, ethnic stereotypes of behavior and an ethnic sensotype are formed. In a multi-ethnic environment, the child is also exposed to the influence of adults belonging to a foreign culture, i.e. involved in the process of acculturation.

The most important property of culture is its functioning as a basis for the self-identification of society and its members, for the collective and its subjects to realize their group and individual "I", to distinguish between "us" and "them" on the basis of culture, etc. Culture is characterized as a systemic complex of specific and more or less normalized ways and forms of social integration, organization, regulation, cognition, communication, evaluation and self-identification, mechanisms of personality socialization inherent in any stable community of people.

As Berdyaev said: “Man is called to create culture, culture is also his path and destiny, he realizes himself through culture. Doomed to historical existence, he is thereby doomed to the creation of culture. Man is a creative being, creates the values ​​of culture. Culture lifts man out of his barbaric state.

The role of culture in the socialization of the individual is due to the fact that culture is an extremely capacious social phenomenon, including all institutions of education and training of a person, all areas of science and arts that have an educational impact on a person, as well as the participation of the individual himself in the creation of spiritual values.

A person becomes a person as he masters the total social and cultural experience available to society. The role of culture in this process is truly enormous. it is culture, in contrast to the genetic mechanisms of inheritance, that acts as a means of social inheritance of information, a kind of "social memory" of society. The formation of a person, in essence, begins not with the consumption of public goods and obtaining possible "pleasures from life", but with the ability to live "for others", with the desire to maximize the realization of one's strengths and abilities for the common good.

First of all, it should be noted that a certain cultural experience is common to all mankind and does not depend on what stage of development this or that society is at. Thus, each child receives nourishment from older children, learns to communicate through language, gains experience in the application of punishment and reward, and also masters some of the other most common cultural patterns. At the same time, each society provides practically all its members with some special experience, special cultural patterns, which other societies cannot offer. From the social experience that is common to all members of a given society, a characteristic personality configuration arises that is typical for many members of a given society. For example, a personality formed in the conditions of a Muslim culture will have different features than a personality brought up in a Christian country.

The American researcher K. Dubois called a person who has features common to a given society "modal" (from the term "mode" taken from statistics, denoting a value that occurs most often in a series or series of object parameters). Under the modal personality, Duboys understood the most common type of personality, which has some features inherent in the culture of society as a whole. Thus, in every society one can find such personalities who embody the average generally accepted traits. They talk about modal personalities when they mention "average" Americans, British or "true" Russians. The modal personality embodies all those general cultural values ​​that society instills in its members in the course of cultural experience. These values ​​are contained to a greater or lesser extent in every individual in a given society. In other words, every society develops one or more basic personality types that fit the culture of that society. Such personal patterns are assimilated, as a rule, from childhood. Among the Plains Indians of South America, the socially approved personality type for an adult male was a strong, self-confident, combative person. He was admired, his behavior was rewarded, and boys always aspired to be like such men. What can be a socially approved personality type for our society? Perhaps this is a sociable personality, i.e. easily making social contacts, ready for cooperation and at the same time possessing some aggressive traits (that is, able to stand up for herself) and a practical mind. Many of these traits develop secretly, within us, and we feel uncomfortable if these traits are missing. Therefore, we teach our children to say "thank you" and "please" to elders, teach them not to be shy of an adult environment, to be able to stand up for themselves. However, in complex societies it is very difficult to find a generally accepted type of personality due to the presence of a large number of subcultures in them. Our society has many structural divisions: regions, nationalities, occupations, age categories, etc. Each of these divisions tends to create its own subculture with certain personal patterns. These patterns are mixed with personality patterns inherent in individual individuals, and mixed personality types are created. To study the personality types of various subcultures, one should study each structural unit separately, and then take into account the influence of personality patterns of the dominant culture.

Practical tasks:

• 1. The need for socialization is due to:
  • a) the biological constitution of a person;
  • b) the need to ensure the integrity of society and public order;

Eliminate the wrong judgment: c) the need to ensure the "suitability" of the individual for life in society.

• 2. Select from the listed functions those that perform socialization in society:
  • a) the introduction of an individual into the world of culture of a given society;
  • c) creation of conditions for effective joint activity of people;
  • d) creation of norms of social stability and order.
• 3. In 1920, two girls were found in India, raised by wolves. The only sound the children made was a loud howl. They never laughed, they were afraid of fire, and they didn't like sunlight. At the same time, the girls could see well in the dark, move on four legs, and smell the meat at a distance of 70 meters. Having lived for several years in a human society, the children learned only elementary human skills, the eldest girl learned about 30 words. Think about what the fate of these children, who found themselves in isolation and managed to survive, testifies. What is essential for understanding socialization from the experience of studying these children?

It can be concluded that the individual's organism developed, but it did not acquire any social properties (thinking, speech, moral, aesthetic qualities). Outside the social environment, personality cannot be formed. In the course of socialization, people master the programs of behavior stored in culture, learn to live, think and act in accordance with them. It is also an important conclusion that a person does not develop simply by automatically deploying natural inclinations. The study of the perception by such individuals of themselves as a separate being in the surrounding world showed that they do not have their own “I”, since they completely lack the idea of ​​themselves as a separate, separate being among other beings similar to them. Moreover, such individuals cannot perceive their difference and similarity with other individuals. In this case, a human being cannot be considered a person.

4. Explain from the point of view of socialization why older people experience more discomfort in modern Russian society than younger people?

The dominant fact in this matter is a sharp jump in the field of information technology, there has been a gap in the communicative and information function of socialization, so it is more difficult for older people to adapt, to obtain the necessary information.

A person who, throughout his life, has been within the framework of a fairly rigid structure formed by the mode of work, relationships with colleagues, the struggle to improve material well-being, suddenly finds himself overboard of this structure, which may have subjectively burdened him, but made life meaningful - setting near and far goals , topics for indignation and hopes, friends, affection ... Without this person, he finds himself in a void.

Another important point is the cultivation in society of patterns of the social status of this age group. Many characteristic features of the elderly are due to the widespread negative stereotypes in society of perceiving the elderly as useless, intellectually degrading, helpless people. And many older people accept these stereotypes, lower their own self-esteem, and are afraid to confirm negative patterns with their behavior.

Spiritual culture - it is a set of historically established, relatively stable beliefs, views, assessments, patterns of human behavior. In other words, it is fixed in the customs, traditions, norms and rules social experience . This is the level of people's ideas about social life.

Spiritual culture has no material content. It is only indirectly connected with material carriers.

carriers spiritual culture is, first of all, specific personalities , small or large social groups, as well as social organizations and social institutions . Mass media play an important role in the preservation and dissemination of spiritual culture.

In the process of socialization, the main functions spiritual culture:

1) information and educational associated with the assimilation of knowledge, ideas about society;

2) normative-behavioral, determines what is allowed or not allowed in the process of joint activity.

3) emotional-evaluative, involves approving or condemning assessments, feelings, experiences about the problems of social life.

Spiritual culture, depending on the carrier, can be divided into three forms :

1) folk culture is folklore (fairy tales, songs, legends), works of art created by non-professional authors;

2) elite culture - includes academic (classical) music, fiction, fine arts;

3) mass culture - arose in the twentieth century, along with the development of mass media, creating conditions for the perception of cultural values ​​by the vast masses of the population.

Considering culture from the standpoint of its content and features of development, we can distinguish two most important characteristics :

1) cultural static- related to internal structure culture as a holistic phenomenon consisting of separate elements;

2) cultural dynamics - suggests changes that occur with culture when it spreads in space (increase in the number of carriers) and time (duration of existence).

Culture, in its structural components, is rich in diversity. It includes various norms and values , which, in turn, are expressed in terms of customs , traditions, rituals . An important place in the content of culture is occupied by etiquette and language . All of the listed components of spiritual culture are involved in the socialization of the individual, are used in a purposeful educational process.

Norms- These are certain principles of morality or law that people must fulfill during their lives. Norms reflect what is allowed and what is not allowed in social life.

Values- these are abstract ideals created by separate social groups. These are moral and aesthetic guidelines in human activity. In a broader sense of the word, these are phenomena and objects of reality in terms of their compliance or non-compliance with the needs of society, social groups and individuals.

customs- cultural habits supported by public opinion.

Traditions- elements of behavior inherited by new generations

Rites- Collective actions that support traditions.

Etiquette- a set of rules of conduct.

Language- a set of signs, symbols used by members of society for communication.

Cultural norms and values ​​change with changing types of cultures within specific regions. So, in Western Europe, killing a newborn is a crime. In China, this was allowed if the family was not able to feed him. In the West they do not eat cats and dogs, but in some countries it is a delicacy. In other words, different types of cultures are associated with cultural differences in different types of society.

In the functioning of culture, the so-called cultural transmission as a process of transmission (transmission) of culture from the older generation to the new one coming to replace it. In other words, thanks to the transmission of culture, its continuity , an important condition for the socialization of representatives of the future society, associated with the transfer of collective experience.

In the process of cultural transmission, part of the accumulated experience is lost. However, new types and forms of behavior are also emerging. Together, this process changes, gradually acquires a completely different content. There is a progressive development of spiritual culture, changing the direction of socialization of the individual.

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Shikun A.I.
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Socialization is the accustoming of individuals to social roles and normative behavior, the assimilation of positive motivations, familiarization with generally significant values ​​that occur in the process of education, communication and self-awareness. Socialization is supported by special institutions (family, school, labor collectives, informal groups) and internal mechanisms of the personality itself.

Already at birth, an individual receives a social status arising from the status of his family, parents. The birth of a child thus has not only a biological or demographic aspect, but also a sociocultural one. That is why in all cultures, soon after birth, various kinds of rituals are performed, which mean the initiation of the child into the culture of a given team and society. The status of birth is so important that an individual remains assigned to some of its aspects all his life (ethnicity, class, caste). And, of course, the individual remains "assigned" culturally to his biological characteristics: gender, race. As he grows up, the individual is included in more and more new areas of communication. These transitions fix the most important stages of a person's life path and are accompanied by the corresponding cultural "metas" and signs (birthdays, going to school, coming of age, conscription into the army, marriage). "Meta" are fixed with memorable gifts, which implies their long-term storage. For example, photography is a common form of recording socially significant roles and relationships between individuals.

However, it is impossible to reduce the socializing function of culture only to the stages of preparation for life. Culture is one of the most important factors in the structuring of society, as necessary as economic or political mechanisms. If in the economy the basis of relations is property, in politics - power, then in culture such a basis is norms, values ​​and meanings. As the socio-cultural environment becomes more complex, the mechanism of socialization and its cultural support become more and more diverse.

Cultural norms and meanings determine both the place of each social stratum or group and the distance separating these strata. Types of activity, economic occupations, status gradations, ranks and positions have not only their own economic, social or professional content, but also symbolic, shaped through certain cultural attributes and meanings.

Significant carriers of social status can be various factors: kinship, ethnic and social origin, wealth, education, personal achievements in the professional sphere, life experience, science, art. Status forms of culture are preserved in any society, albeit in a weakened or transformed form. Status symbols are important in the bureaucracy, where positions, ranks, etiquette are important factors in the organization.

In stable social structures, status symbols can be maintained in a stable state for a long time, making out permanent gradations between estates, ranks, steps of the bureaucratic hierarchy. In a mobile society, on the one hand, there is a gradual “leakage” from top to bottom of symbols of prestige, but on the other hand, the higher class again and again forms symbolic barriers that shape the social distance between the upper, middle and lower strata. This mechanism is purposefully used by businesses working to increase the status consciousness of consumers, forming new needs and tastes.

The process of socialization is interconnected with the process of inculturation. They are very close in their content, but you can not mix them.

Socialization means preparing a person for life in modern society. In whatever country he leaves for a while, or moves forever, he must have elementary ideas about the social structure of society, the distribution of people by class, ways of earning money and the distribution of roles in the family, the basics of a market economy and the political structure of the state, civil rights.

Enculturation refers to the process of mastering by a person the traditions and norms of behavior in a particular culture. Culture in developed countries is more specific than social structure. It is more difficult to adapt to it, fully engage and get used to it. An adult emigrant who left Russia for America learns the social laws of life quite quickly, but it is much more difficult for him to assimilate foreign cultural norms and customs. A Russian physicist, programmer or engineer, having a high qualification recognized abroad, in a short time learns the duties corresponding to his new position. After a month or two, he copes with professional duties no worse than a Native American. But sometimes he fails to get used to a foreign culture, to feel it with his own, and after many years.

Thus, adaptation to the social order of life in a foreign country is faster than inculturation - adaptation to foreign values, traditions and customs.

Adaptation also occurs during socialization and inculturation. In the first case, the individual adapts to social conditions of life, in the second - to cultural ones. With socialization, adaptation is easy and fast, with inculturation - heavy and slow.

When a person is asked: “Who are you?”, From the point of view of socialization, he must answer: “I am a professor, scientist, engineer, head of the family.” But from the point of view of inculturation, he is obliged to name his cultural and national identity: "I am Russian."

At the individual level, the process of inculturation is expressed in everyday communication with their own kind - relatives, friends, acquaintances or unfamiliar representatives of the same culture, from whom the child consciously and unconsciously learns how to behave in various life situations, how to evaluate events, meet guests, react to certain signs of attention and signals.

Enculturation or learning of a culture occurs in several ways. It can happen directly when parents teach a child to thank for a gift, or indirectly when the same child observes how people behave in similar situations. Thus, direct utterance or indirect observation are two important ways of enculturation. A person changes his behavior only when he is told how to act, and when he observes how others behave in similar situations. Often people say one thing and act differently. In these situations, the individual becomes disoriented and the process of inculturation becomes more difficult.

Even the simplest procedure that we do many times every day, namely eating, from the point of view of cultural studies, is a set of postures and gestures endowed with different meanings and meanings in different cultures. Culture teaches us what, when and how to eat.

Socialization - growing into society, the formation of a social person. The final process of socialization is personality.

Inculturation - fusion with culture, the formation of a well-educated person. The end result of inculturation is an intellectual.

You can be very socialized and completely uncultured. The "new Russians" are an example of an excellent adaptation to the social reality that changed in the 90s, people who know how to find a way out of any situation, who know all the moves in this life. This is the result of excellent socialization. However, for the most part, the “new Russians” are completely uncultured people. They don't give a damn about universal human values ​​and Christian commandments (up to "not to kill"), about etiquette.

Thus, two processes - inculturation and socialization - develop according to different laws. At the same age, there is a maximum of socialization and a minimum of inculturation, and vice versa. Inculturation reaches its maximum in old age, while socialization - in youth and maturity, and then most often decreases, less often - remains at the same level.

The processes of socialization and inculturation can go in one direction, or they can develop in opposite directions. Their phases may coincide, but may differ significantly. When both processes coincide, i.e. go in the same direction, it is possible to build a single continuum "socialization - inculturation".

The continuum shows how cultural and social potential increases or decreases in different types of people. The minimum indicator of inculturation and socialization in the so-called feral people - human cubs raised among wolves and other animals. Returning to society, they are not able to adapt to it and soon die. The average values ​​of inculturation and socialization have children brought up in orphanages and boarding schools. As adults and leaving the institution, they are ill-equipped to live fully in a large society. They do not have much of what children in ordinary families receive. Intelligent people have the highest potential. The elite of society, as a rule, consists of them. These are socially active and culturally established people.

Socialization is associated with the assimilation of some mandatory cultural minimum, which includes the assimilation of basic social roles, language norms, and national character traits. The term "inculturation" implies a broader phenomenon, namely, the familiarization of the individual with the entire cultural heritage of mankind: not only to their own national culture, but also to the culture of other peoples. We are talking about mastering foreign languages, forming a broad outlook, knowledge of world history. So, inculturation means the acquisition of a broad humanitarian culture.

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The role of culture in the socialization of the individual

The affirmation of the values ​​of culture as guidelines for human life is the result of the law of the rise of people's needs, the emergence of the possibility (along with directly utilitarian) associative and creative perception of reality, a kind of identification of the subject with the object, which can only be described with the help of a broader concept than " need" and "interest", the term "meaning". In other words, value is something more complex and sublime than a person's simple interest in the subject of his need, especially when interpreted biologically. For man, unlike the animal, satisfies his needs through culture.

Values ​​are objective to their origin and content. In the process of socialization of the individual, they inevitably include interpretation and assessment of the content in the light of the interests of society, the community, the group, itself, the individual. Therefore, it is necessary to distinguish between universal, group, individual values ​​of culture, on which the personality is guided.

Cultural value is not just a cast from an object or its reproduction, but a kind of bridge between the object and the subject, providing a two-way flow of information between them.

The second most essential component of culture is socio-cultural norms. They are nothing more than fixed values ​​that have an imperative or prescriptive character. From the point of view of philosophical and religious teachings, social norms of behavior are introduced into the consciousness of a person through upbringing and education, they are a manifestation of a special moral law or command of God. The concept of "norm" in the broad sense of the word means a rule or a guiding principle. However, not all such norms we can call sociocultural. If we are talking about the study of the socialization of individuals, then social norms will be those that perform the functions of regulating this process, and more broadly - the relationship between the individual and society. At the same time, the specificity of the norms will lie not only in the fact that they regulate the social behavior of people, but also in the fact that they require actions of a certain type, expressing what is due in the implementation of individual and public interests.

One of the most important features of a social norm is its imperativeness (imperiousness), which is revealed in the fact that behavior that does not correspond to the norm necessarily causes a negative reaction in other people. Sociocultural norms arose in the process of the historical development of society as a result of expressing the practical needs of its members at a particular stage of life, in order to streamline social relations at different levels, in different social communities. Since society, like any social organism, develops, most of the norms gradually lose their significance for the life of people or change, and some of them become, like values, socially significant, stable for decades and even whole centuries.

Any society is a system that includes various social groups, so the specific interests of these groups will also differ. It is necessary to classify various kinds of norms that reflect the specifics of the subject-bearer of norms (for example, group norms) and their content (for example, moral, religious norms).

Logically and historically, sociocultural norms are also associated with evaluation and values. In the process of mastering social reality, subjects (society, communities, groups, individuals), taking into account previous historical experience, retain only what is of the greatest social significance and value for them. Consequently, the norm is an imperative expression of value, defined by a system of rules that are aimed at its reproduction, which is carried out at different stages and in different forms of socialization. Sociocultural norms as an element of public consciousness include various types of prescriptions, which together form the sphere of due.

Since the social norm to a certain extent is a social model of people's behavior in specific situations, in addition to the positive content, it also manifests and takes into account the existing contradictions between the dominant forms of being and those deviations from them that inevitably arise in the actual practice of socialization of specific individuals. For example, some norms of youth relations irritate the more moral part of society.

As already mentioned, social norms are not the only regulators of an individual's interactions with society and other people. In the role of such factors are the values ​​of culture, social ideals, life principles. It is in them that the possibility of the emergence and accelerated development of new, more progressive norms of social life lies. In some areas of public consciousness, for example, in morality, norms and principles may coincide. Moral principles can act as the most general moral norms. Although, of course, not all moral norms are moral principles.

Beliefs are the third component of culture. Despite all attempts to present the main question of philosophy about the relationship between consciousness and matter, being and thinking, nature and spirit as insignificant, it can hardly be denied that beliefs as a special form of worldview, and hence cultures, firmly occupy their place both in consciousness and in social practice, and in the socialization of man.

The epistemological boundary between rank and faith is fixed very indistinctly. The more a modern person cognizes the world, the more blank spots appear that cannot yet be explained. This increases the grounds for faith. This is facilitated by the moral crisis of society and its social institutions. Losing faith in society, a person returns to God, asking for his help and support. In religious consciousness, it is God who becomes the mediating factor that regulates the relationship between people. Faith, and hence beliefs, are a form of manifestation of the religious culture of a particular people. The significance of religion and its institution (church) at certain stages of historical development changed from its complete power over public life to "separation" from the state into secular and religious institutions. There is practically no society or nation that does not have people who base their life values ​​and norms mainly on religious beliefs. This means that for a significant part of humanity, religion is the highest cultural value. Therefore, the observance of religious norms for true believers is not a difficulty, but rather the basis for satisfaction with their lives.

If we give a sociocultural assessment to beliefs, we can say that they contain the most profound essence of universal human values ​​and norms of life. Therefore, for the socialization of the individual, the preservation of the "human in man", religion and beliefs play one of the important roles.

Customs are the fundamental, generalized element of culture. customs- the historically emerged order of social life, which has become universal, the usual style of actions and deeds, dominating in a certain community, group. For example, the way of cooking, clothing, manners, the implementation of various rituals, a certain system of raising children, attitude towards the elderly, religious beliefs, etc. express the lifestyle of a given people or community. Customs reflect a way of seeing social reality as a whole: nature, society, the sphere of the sacred. It must be borne in mind that customs determine behavior in general, and therefore only minimally coincide with the moral order of society. In modern Russian society, customs and traditions regulate mainly the everyday informal sphere of human life. In the professional sphere, education, and the organized system of socialization of the younger generation, there are social institutions and, accordingly, institutional role positions.

There are some specific features of customs and traditions that are important for the process of socialization. Thus, in the context of the spread of mass culture, many customs and traditions are becoming a thing of the past or are significantly deformed. However, for a certain part of our society, especially the population of the Asian region, traditions and customs still play a dominant role in regulating social, even professional relations. Often a person's age gives him more rights in solving problems than his socio-professional status. In the conditions of urbanization and mass migration processes, mass culture, associated with the customs of so-called prestigious consumption, is increasingly spreading, especially in cities. The phenomenon of "conspicuous consumption" described by T. Veblen explained human behavior by the desire to acquire social status through the acquisition of a certain kind of things. Such an acquisition is not connected with the needs of life, but with the imitation of a certain social circle of people. This may concern not only material things, but also forms of leisure activities, raising children, etc. American farmers have become almost a holiday outfit for young people.

The universalization of customs largely leads to the loss of the national identity of society. However, it is probably impossible to give this an unambiguously negative assessment, since socio-economic progress makes its own significant adjustments to the needs of a person and the entire community. These needs are primarily focused on social comfort, and therefore have more utilitarian than any other value.

Most researchers of socialization processes agree that the primary socialization carried out by the family is of decisive importance. In particular, primary socialization determines not only general social forms of behavior, but also differences in language, clothing, relationships between parents and children, and so on. The source of such a strong influence of the family on the child is the personal interest of the family group, based on consanguinity. Depending on the level of authority of each of the parents, the power of family influence on the child may increase or decrease. It is primary socialization that gives the process of personality development a different direction. Organizational culture plays a special role in the nature of the orientation. It is transmitted as an accompaniment of the personal "I", which the child builds with the help of others. Culture is brought in from the outside and concentrated around the personal concept of the individual, intertwined with the social roles that a person is called upon to play in his future. The latter correlate with the values ​​of the individual, which she is trying to regulate.

If we consider the family as the primary social group that socializes the child, then we must keep in mind that the family is the link between the child and other social micro- and macrostructures (systems). Therefore, the level of conformity of family (group) and general social values ​​offered to the child for assimilation can be different, up to complete antagonism. This mediation makes the family group, until a certain time, almost the only interpreter of the cultural values ​​that dominate the various social structures that a person will encounter in the future. Thus, the type of structure of future behavior is laid in the family, the nature of the integration (or adaptation) of the individual into society. The more conflicted, problematic the primary family group is, the more conflicting the entry of the individual into the secondary groups and into the social structure of society will be.

An individual approaches socialization in secondary groups with already formed self-awareness (the structure of values, patterns of behavior, the established "image" of society). At this time, he becomes a member of various social groups: educational and production teams, a circle of friends, etc. The nature of his interaction with these groups also changes significantly. If the effectiveness of the family stage of socialization is relatively independent of the child, especially in the first years of his life, then socialization in "secondary groups" is equally determined by both the personal characteristics of the socializing subject and the social indicators of the group, i.e. external factors. Consequently, it can be argued that in the process of socialization in secondary groups, changes in social structures also occur under the influence of personal sociocultural values.

At the stage of socialization in the secondary groups, as a rule, the "bifurcation of human essence" is also revealed, if the primary stage of personality formation laid in the consciousness of the individual representations that do not correspond to reality. This discrepancy between reality and ideas about it can become a source of both antisocial and conformist behavior of a person. However, the emergence of deviant forms of behavior is associated not only with the internal conflict of the individual's consciousness, but also with the nature of the orientations of the groups in which he is included in the process of growing up.