VALUES AS A CULTURAL STANDARD IN THE ERA OF
GLOBALIZATION
Miriam Martinkovičová, Mariana Považanová
EF UMB– KE Tajovského 10, 975 90 Banská Bystrica, Slovak Republic
Abstract
The article deals the issue of meaningfulness, significance, importance, and pragmatically speaking, the usefulness of human life, in his private and family or the public, the working environment. The topic today is an important topic of thinking, at least with respect to economic and financial crisis that devastates the global economic environment, both in connection with the growing influence of global problems of mankind or by natural impending natural disasters around the world. Through axiological reflection reveals our fundamental notions about quality of life. Naming the biased dissemination strategy drinking lifestyle, satisfaction and pseudo saturation mainly consumer needs. The environment needs a new sense of permanent, other, innovative, naturally loses and dulls the sense of genuine, real and substantial work and life values. Their commemoration, historical significance and generate real cultural values, reveals the essential foundations of values and culture in general shows a tendency of a transformed form perceptions of the cultural dimension of social interaction a person at any level of social life, family and friends and from work and career ending. The promotion of social, cultural maturity of individuals and groups which in the process of socialization creates must build on the tradition of values that forms the history of each culture.
Key words: values, civilization component, global cultural system, cultural lag, European cultural identity
Methodology of contribution
Methodology of article accepted systematic approach, using historical and logical methods, the methods of scientific abstraction and analogy, the critical and comparative analysis. The primary method used in the article is qualitative and secondary research, which allows analyzing, then comparing, and generalizing the existing views and conceptual approaches to research problems in experts who reflect this topic a long time in their scientific and research work.
Introduction
In addition to art and literature it also includes a way of life, the fundamental rights of human beings, value systems, traditions and beliefs. Culture gives the man the ability to think about himself. Just culture makes us specifically human beings who are rational, critical and moral. Thanks to the culture we are able to distinguish between values and choices in the election" (Czontos, 1996).
Analysis and discussion
When we say the word “culture”, there is no danger that someone would not understand its sense. However, if we want to describe this meaning in more details, we face a considerable diversity of definitions, attempting to identify and define the characters and constitutive elements of a culture as a whole. The stronger culture is, the more a society is formed and fulfilling the spirit carried in the form of human values that are embodied in plans, aspirations and ideals of man. Culture thus appears as transfer for values of human existence in society.
In contrast to the nature, the culture is defined as a secondary man-made environment that goes beyond the original, natural, contains language, ideas, customs, social organization, social norms, hereditary factors, techniques, values and religion. Philosophical definition of culture takes into account the basic constituent elements of culture, which considers the language, techniques, habits, values and policies. Accepting the views of the basic amenities that culture can be regarded as a human activity that is being expressed in primary activities:
• to know and to communicate - these activities allow you to realize, classify and categorize the subjective and objective realities surrounding the man, and also to inform on identified, knowledge,
• to produce- is an activity aimed at satisfying human needs, which is during the time more and more sophisticated organization of production of goods and services,
• to act - activity related to modeling human behavior in the context of an integrated social life, which is regulated by a complicated system of social norms, • to contemplate - activities related to the ability of individual self-reflection and social realities, activities focused on exploring values, awareness of their impact on the shape humanity dimension.
one but it is an ethical and spiritual criterion. "Any culture may be called mature (high), although not bring any progress in the art or sculpture, but can not be considered as such when it is empty of value" (Hiuzinga, 2002).
Each culture is also characterized by some effort. Culture is directed toward something, and this direction always leads to some ideal, and the one that is more than ideal only of the individual, is the ideal of community. This ideal may be a different from community to community, may be purely spiritual - it may be bliss, divine proximity, release all bonds or understanding, whether logical or mystical, knowledge of the natural world, knowledge of the human spirit, the divine knowledge. Ideal can also be as social – it could be honor, seriousness, power, size, but it always makes sense only in a social context. Whether it focuses on the afterlife or near earth's future, the wisdom or prosperity, a prerequisite for efforts on this ideal and its achievement is always safety and order. The essence of culture as the efforts of every culture lies on the requirement to keep order and security, which constitute a binding order. Everything which formed authority results from requirement to keep order, while everything which constitutes justice results from the requirement of security.
Another, more concrete and for human endeavors the most important feature of culture, is an awareness of the commitment to some form of accountability. Function of care becomes obligation only in human consciousness. Commitment spreads very early in the forms of taboos, conventions, code of conduct. Ethics content in the sense of commitment is present then when this commitment, whether it relates to another individual, institution or some spiritual thing so that it would be the man to surrender.
Culture as a design for a community then present when the control of nature in the physical, moral and spiritual realm to maintain a higher and better level than bring natural relations, characterized by harmonious balance of spiritual and material values and ideals determined largely homogeneous, which together directs the efforts of various activities. That perception of culture is the starting base to critically evaluate the current state of many authors who in this respect, dispute the existence of a balance between spiritual and material values of cultures of the world today. Note the presence of more intensive production, but the balance in terms of harmony firmly rejects.
The theoretical reflections of achieved status are formed into three main streams while accepting backdrop of globalization process.
mentioned approaches oscillate those approaches which attempt for more structured view of culture and its prospective contour.
The basis for this view may be consideration of the structural components of the cultural system. In principle it is possible to distinguish three relatively independent components in each culture:
•a civilizational component, •an institutional, legislative and •a spiritual component.
Civilization component is linked to the provision of basic subsistence needs of people with cultural adaptation strategy of humanity and mankind as a species. Culture, for human typical adaptation and very successful strategy, leads, through the physical tools used for control of nature and material culture, to expansion. According to Šmajs (1995), to the sphere of technical means, the utilitarian sphere, where progress is measurable increases efficiency techniques of civilization.
The second component of culture is its institutional and normative component, which is naturally tied to the first. Here is the scheduling of economics, law, and all state institutions, in which societies operate, which are used for stabilizing some rules of the game, both written and unwritten, patterns of behavior and moral standards.
Spiritual life as the third constitutive element of culture related with the values, symbols and meanings. Spiritual culture is the opposite of relative material culture, but it is linked with the whole cultural system, so it creates with it the evolutional correlate. The spiritual culture forms also ubiquitous backbone of culture, is actually a natural hereditary information, and it is real " genome of culture” according (Šmajs, 1995).
The building blocks of every culture are elements, components or bases in a structure or other, which forms an integrated whole, through their mutual interdependence and the linkage. The different dynamics of the development of these building blocks is the decisive factor, which reveals to which extent the degree of integration of individual components culture is balanced.
W.F. Ogburn (1922) highlighted the different dynamics of changes in various structural components of culture by analysis of socio-cultural changes already in the first half of the 20th century. He also had presented his theory of cultural spaces (cultural lag). Its concept is based on the assumption that material culture, namely technology, has a different rate of change than institutional, normative, and therefore economic, sociopolitical and legal form of intangible adaptive culture (Uramová M., Hronec M., 2007). The dynamic of an intangible, non-adaptive culture, which is presented by a system of spiritual values of certain socio-cultural system, is also different. The author situates with regard to social change phenomenon the source for development to the area of science and technology
non-adaptive part of spiritual culture, even responds to these changes and indirectly, that is the slowest, the least flexible to withstand the pressure changes and innovations, responds to conservative.
Comparison with the real state of contemporary civilization and its various cultures is warranted. The dynamics of real level of material culture in the contemporary world is steadily growing. The reality is a planetary expansion of western technical and industrial civilization. The new technologies are evolving, the common standards - legal standards, especially in international trade, finance, or media are declared, which integrate global socio cultural systems especially in material area.
Dynamics of spiritual components of cultural systems is noticeably slower, and its integration trend even reversed. While civilization component of cultural system on one hand, integrates various cultural circles, the spiritual component of culture on the other hand, has a tendency to strengthen the cultural system, fix the core values defined as the other, strengthen one`s own, firmly anchored the "diversity of the basic formula of its identification of the value paradigm" (Márton, 2003).
Applying the theory of Ogburn cultural into conditions of globalization, we can then speak about a global cultural gap. The situation is doing so faster and more visibly exacerbated so faster qualitative changes in civilization base expanding information society, where it is the speed, change, becomes its basic characteristics. The basic consequence is that follows expanding integrated material culture has not created a corresponding institutional system or an adequate value, a spiritual component. This creates a situation of extreme imbalance of the components of the cultural system which "culture ceased to be part of the solution and became part of the problem (Eagleton, 2001). Evolutionary paradox occurs when the pressure of hectic time ago, until valid frames are losing value in a rapidly changing conditions of their validity, their absolute risk of loss than culture of regulations, and standards and new patterns are formed slowly or not at all. Reality is so coordinated inertia rather than meaningful policy reflecting the need for valuable time. Reply to the resulting imbalances are attempts to seek appropriate regulatory mechanisms for further development of cultural system in terms of values and standards which would be able to create together an acceptable platform approach, further cultural and civilization development.
Conclusion
Postmodern situation in this case offers an interesting opportunity to overcome the apathy and distrust of universal meaningfulness, of universal human values. Postmodernism is not universal but cosmopolitan concept, solidarity within the world order and adherence to universal values of cultural autonomy does not exclude the values of national cultures. On the contrary, each of which can work its special contribution to create the new state of the planet and the creation of new historic starting points. Should not occur while the loss of value of cultural diversity and national identity, but to create the higher level. French anthropologist Marc Augé points out that any identity is always produced only through contact, negotiating with various different. In view of the history of ideas, but also from culturological can be described in terms of culture under stress when they already can not recast the idea of another, to communicate with her, to respond to it (Augé, 1999). Values that originated in one cultural, civilization and the heart gradually as a result of globalization become the property of all mankind. We, European culture in this regard have to offer (Horehájová, 2010). Its background, history, verified and accepted value postulates constitute the fundamental pillars of the European value system and the nature of European cultural identity, which aspire to become generally accepted, multicultural values (Dolinská, 2010). In terms of moral development of humanity as we value such general application and be binding values of humanity (humanity), equality, justice, dignity, responsibility and obligations.
Literature
Augé M., 1999, Antropologie současných světu,Atlantis, Brno; Balcerovicz L., 2000, Slovoda a rozvoj, Kalligram, Praha;
Csontos L., 1996, Úvod do filozofie kultúry, Aloisianum, Bratislava; Dolinská V., 2010, (Multi) kultúrna perspektíva edukácie, Tribun EU, Brno;
Eagleton T., 2001, Idea kultury, Host, Brno;
Gibson R. (ed.), 1998, Nový obraz budoucnosti, Management Press, Praha; Grenz S. J., 1997, Úvod do postmodernizmu, Návrat domu, Praha;
Horehájová M., 2011, Spravodlivosť vkontexte princípov sociálnej politiky, IURA Edition, Bratislava;
Hiuzinga J., 2002, Kultúra a kríza, Kalligram, Bratislava;
Huntington S. P., 2001. Střet civilizací (Boj kultur aproměna světového řádu), Rybka Publishers, Praha;
Kung G., 2000, Světový étos pro politiku ahosporářství, Vyšehrad,Praha; Kung H., 1992, Světový étos – projekt, Archa, Zlín;
Lipovetsky G., 1998, Éra prázdnoty, Prostor, Praha;
Márton M., 2003, Poznámky k globálnej kultúrnej medzere, In: Hodnotové aspekty súčasného sveta, Filozofická fakulta UKF, Nitra;
Ogburn W. F., 1922, Social Change with Respect to Culture and Origine Nature, Huebsch, New York, Chicago; Revisited in T&C by Rudi Volti, Vol. 45, No. 2, April 2004;
Schweitzer A., 1986, Kultúra a etika,Slovenský spisovateľ,Bratislava; Šmajs J., 1995, Ohrožená kultura, Kocar, Brno;
