12 5 Art - a form of social consciousness

Art can indeed be considered a form of social consciousness. It reflects the values, beliefs, ideas and cultural characteristics of a society. Through works of art, people can express their thoughts, emotions and worldviews, interacting with social problems and phenomena.

The main aspects of art as a form of social consciousness:
Reflection of reality: Art often serves as a mirror of society, showing its problems, achievements and contradictions. Artists, writers and musicians can use their works to criticize or support social phenomena.

Formation of public opinion: Art can influence people's views and beliefs, shape their worldview and encourage them to take action. For example, political cartoons, social dramas and protest songs can contribute to social change.

Transmission of cultural heritage: Traditions, customs and cultural values ​​are passed on from one generation to another through art. This helps to preserve and enrich the cultural heritage of a society.

Emotional and spiritual impact: Art has a profound emotional and spiritual impact, promoting personal and collective self-knowledge. It can inspire, console and awaken strong feelings.

Creation of symbols and images: Art creates symbols and images that become an integral part of public consciousness. These symbols can unite people, strengthen their identity and form a common cultural memory.

Art as a form of consciousness is characterized by the need to consolidate the heaven-spirit attitude of humanity to the world, not alienated from objects of indifference. The methods of vitality provided to them reflect the foundations of indifference and the need to perpetuate them by means of artistic language. That is, this is the creation of ideal vitality in the status of artistic reality. Artistic reality is a phenomenon that most adequately embodies the formative ability of the spirit: in holistic, expressive, perfect, sensually observable images.

A work of art as a sensually perceived personification of the vitality of the spirit arises from the unity of an idea and an image, a feeling and its object. In other words, this universal is not indifferent in the experience of human relations, acquired an individually defined way of life in the artistic and figurative language and as such was revealed by the level of its perfection, and consequently, social value. The idea, having received a corresponding way of life in the "matter" of art (the material of artistic formation, determined by the specific species of art), acquires perfection depending on the aesthetic measure of internal vitality. The development of its qualities becomes for the individual and society (the subjects experiencing the relationship) a source of comprehension of the essence of the supersensitive manifestations of being (ideas). That is, art reflects and consolidates a special type of spiritual experience: this is the experience of indifference, which in its qualitative certainty arises from the ability to fit into ideal images and acquire a convincing life in the artistic language of art.

The qualitative certainty of the ideal being of an object appears in an artistic image in the forms of beauty. Each time in each truly artistic, that is, full of internal vitality work of art, the truth about the value of life and the image of their perfection are revealed. Art is a reflection and consolidation by its inherent means of a qualitative stage in a person's attitude to the world. It asserts the aesthetic certainty of attitude to phenomena, which reveals the truth of their qualities as self-valuable, taking into account the possibility of being a source of nourishment for the human spirit: mind and feelings. Thus, art provides the ability of each person to organize his inner world with an ideal world of spiritual entities. Thus, art is the most adequate to the qualities of an object attitude way of creating its image; activity on providing vital fullness to manifestations of the creative spirit by a system of integral artistic images. In social experience, art has been defined as a specific way of creating an ideal space for the life of ideal objects generated by the creatively formative ability of consciousness and creative skills of the individual. The universal artistic language of art is capable of overcoming differences in cultures and levels of spiritual experience. Differences only enrich the experience of mankind.

Adequate to the essence of the spirit, the ideal space, by which works of art arise, creates opportunities for the free development of its fullness and perfection. Unlike other types of formation, the need for which is conditioned by external necessity (survival, rooting in the environment, etc.), art is an activity of fixing the value of the formative ability of the spirit as self-valuable. This feature distinguishes art from all types of formative activity. Art creates an ideal space of freedom of the spirit in an adequate way for it of integral and perfect vitality.

Art is a specific kind of spiritual experience, in which the spirit reveals the level of perfection by the perfection of the images of indifference it has formed, the depth of their convincing in themselves and in the work as an artistic whole of internally perfect vitality. The depth of penetration into the essence of phenomena, expressed by the perfection of the artistic and figurative language of art, testifies to the organic nature of the spirit's way of being within the framework of artistic reality.

Imagery, as we have noted, takes place in the creation of a mythological image of the world. The qualitative difference between the artistic and figurative language of art and mythological imagery consists, firstly, in the fact that art was a spiritual force that contributed to man's obtaining his own image. Thus, secondly, art in a certain way revealed the idea of ​​man as such. Let us recall that in mythology the images of man and natural forces and objects are characterized by mutual transition, NOT being distinguished taking into account the differences between them, as such is not realized. The spirit in its intrinsic value is manifested by the ability to provide the real world with spiritualized ideal being in artistically perfect images. For example, Egyptian images of gods still combine human and animal forms: a god with the head of a bird or beast and the body of a man, and vice versa. In Greek sculptural images, gods appear in human form, and the perfection of the images brings them to a new qualitative level - spirituality. Thanks to their perfection, the images personify the essence of the divine: spiritualized corporeality is the radiation of the divinity of the content. Further concretization of the idea of ​​​​spirituality is reflected in the ancient Greek heroic epic. It reveals the phenomenon of individualization of the image of a person - a phenomenon unknown to mythology. Individualization as a phenomenon is a reflection of the uniqueness of the manifestation of the universal in an individual image. The epic hero is an active and suffering human personality. Therefore, the epic reveals the third qualitative difference between art and mythology, artistic consciousness from mythological: only in its manifestation does the spirit appear real, acquire a real and perfect essence. "Form, acquired by the inner life of the spirit, reveals a reverse influence on its essence and content." This process of "reforming" consciousness from the level of mythological worldview to aesthetic and artistic is characteristic of ancient Greek tragedy, which grew out of mythological and ritual cult actions dedicated to the god Dionysus. Tragedy brought human well-being beyond the spontaneity of experiencing the integrity of generic life and invested an individualized world of feelings in the personality of the hero, who, due to circumstances, is forced to change the course of events. In interaction with circumstances, his personal "I" is revealed. The subject of activity acts as the creative beginning of the world, thanks to which the spiritual progress of mankind occurs. The events of Greek tragedy are transferred from the external world to the inner world of the individual. However, the danger of its dissolution in the generic element is constantly preserved, leading artistic consciousness to the idea of ​​​​isolating the individual "I" from the element of generic ideas about values. This process means the transition from mythological consciousness to artistic in the act of responsibility of the hero for the actions committed. Thus, his face is individualized. Researchers (Cassirer) associate this process with the personalization of ancient Greek religious consciousness. In it, the universal and the individual (idea and image) acquire a new, distinctive character, raises consciousness to self-consciousness, that is, separation from generic ideas about values. At the same time, this is the basis for the transition to conscious unity with the social whole. The fourth feature of art as a type of activity and a type of spiritual experience is the formation by the spirit of an ideal space of life, in which it acquires its own completeness, combining the ideal and the real, the desired and the due, the imaginary and the actual as an individualized world of images. The fifth feature is the creation of a specific artistic and figurative language of art and a unique meaning of artistic reality. Its features are deeply comprehended by E. Cassirer by comparing the mythological world of images, the world of religious meaning, on the one hand, and the world of art and artistic display, on the other. "... The main direction of the aesthetic is characterized by the fact that in it the image, the depiction remains recognized as such and, in order to fulfill its function, must not renounce itself and its content." In art, the image appears as a pure manifestation of the creative power of the spirit.

Conclusions
Thus, art is a specific type of activity, the purpose of which is the creation of ideal spiritual phenomena, is the center of the life of the spirit in its value. In the ideal space of works of art, reality appears as spiritual. Each work of art is an internally complete integrity, within the framework of

in which the spirit freely unfolds as an ideal being, objectifying itself in the purposeful and perfect vitality of figurative embodiments. Therefore, art is the most adequate way of realizing the vital fullness of the spirit.
conclusions
Art as a form of social consciousness occupies a unique place in the cultural and social life of society. It performs many important functions that contribute to the development and enrichment of human culture. Key conclusions on this topic include:

Reflection of reality: Art serves as a mirror of society, showing its problems, achievements and contradictions. This allows people to comprehend and criticize the world around them, forming a deeper understanding of themselves and their place in society.

Influence on public opinion: Art actively participates in the formation of public opinion and worldview. Works of art can inspire, motivate to action and change people's views, exerting a significant influence on social and political processes.

Transmission of cultural heritage: Traditions, customs and values ​​are transmitted through art, which helps to preserve cultural heritage and strengthen collective memory. It plays a key role in ensuring the continuity of generations and supporting cultural identity.

Emotional and spiritual impact: Art has a profound emotional and spiritual impact, helping people experience and understand their feelings. It promotes personal and spiritual growth, creating conditions for internal purification and harmony.

Creation of symbols and images: Art creates symbols and images that become part of public consciousness. These symbols help people unite, strengthen their identity and form a common cultural memory.

Thus, art not only reflects the surrounding reality, but also actively participates in its transformation, influencing public consciousness and cultural development. Its versatility and ability to express complex ideas and emotions make it an indispensable part of human life.