17 2 Art and social life

the circle of grounds for the formation of the aesthetic offering of a person to the world is outlined confirms the need to take into account objective and subjective prerequisites for their statement in reality. Since spiritual qualities of an individual are not embedded in it from birth (but only prerequisites for their acquisition), all that is man as a subject of creativity - a consequence of the conscious activity of self-improvement. Consequently, the actual question is about the grounds for such a need. F IIIiller in his work. "Letters on aesthetic education the person the objective basis of the inner need of the individual for self-improvement is connected with the nature of social relations. In this, the philosopher emphasizes that society must undertake the creation of an education and training system capable of becoming the foundation for gaining the fullness of the spiritual life. This problem is deeply theoretically organized in the aesthetics of the Enlightenment and Romanticism and Romanticism.

The educational ideal of F. Schiller is based on aesthetic education as its main principle. At the end of the 18th century, the philosopher noted the hostility of bourgeois society the art of the ideal , that is, the art in personifying the free expression of the creative spirit in the forms of perfection. Real art, in his opinion, has receive prescriptions from spiritual demands, and not from material necessity Benefit has become a masterful idol of time, which all forces must serve and worship all talents, - writes the philosopher - For these primitive things As a matter of fact, the spiritual merit of art is not significant at all, and without the slightest support, it disappears from the noisy market of the century .

The grounds for understanding art as an important condition for the fullness of human life and the sources for creating the normal foundations of human vitality lie in the very nature of artistic ability and in the sense of creativity. Concerning the first, artistic talent is a concentrated embodiment of the spiritual freedom of a person. She realizes herself as a free, creative spirit that has entered a whole vitality in perfect artistic-figurative forms The emphasis of the yadkovanist mental structures, which fit into the image of celestial The existence of the spirit in the material of art is a manifestation of the harmonious interaction of the artist with the subject of indifference. The result of the above certainty of mutual actions is achieved. The deeper essence of the vitality of phenomena. Only then does the surrounding world appear not as vocabulary as such, but personifies the unity of expedient in itself the vitality of phenomena that are revealed how beautiful.

concerns the second aspect - the content of artistic creativity - the beauty of artistic forms is manifested as expressive vitality in itself, can be a source of self-organization of consciousness. It tunes in harmony of the world perception, comprehension of expediency and expressive vitality of natural forms and social relations, thereby encouraging aesthetic attitude not only to artistic values, but also to expressive vision led vitality in the natural world, society, interpersonal relations.

The paradox of the life of modern humanity is that, having lost the fullness of ties with the world, alienated from aesthetic interactions with nature, turned into material for practical vitality, it is increasingly depleted in spirit. Destroyed traditions of artistic formation and at the level of everyday life ( the level of folk art), and at the level of professional art, the cause of the former is associated with a rapid decrease in the number of rural population and the destruction of the traditional way of life of the people among the urban population, the artistic formation is lost due to the standardization of lifestyle, unification of its image, subordinated to the requirements of industrial (standardized) production. Consequently, man is surrounded by standard objectivity, standard value ideas, subordinated to fashion requirements, and under the historically developed hierarchy of values valuables took tangible material. Moreover, spiritual values ​​did not just go on the second plan. They were designed and, replaced by ps Evda values, and therefore the whole culture as a system of factors creating a spiritual experience destroyed by science.

Culture has undergone destruction at the level of structural construction of a system of priorities that state institutions should build and where the formation of a culture of knowledge, artistic and creative skills, thanks to their reasonable combination, can acquire the character of an inner need of a person. At the present stage, preschool institutions, school, family, social institutions , called upon to form an aesthetic ability, not only the percentages have aesthetically-aesthetically-artistic education to the background. They have profiled it m, where aesthetic education is still preserved, its meaning is lost. Children do not form perception skills of works of art that are not armed with knowledge of the artistic language of the arts according to their appearance, do not produce artistic formation skills. Under the slogan self-expression , freedom the very idea of ​​artistic creativity is vulgarized, because knowledge of the laws of artistic formation depending on the specific features of art should be behind it. Only under this condition can the child's natural abilities Gut evolve and develop outside the conditions can not talk about art, but only about its profanity and the final damage has failed aesthetic tastes and potentially existing art sposobnosteynayavnih hudozhnіh zdіbnostey.

Aesthetic and artistic education in society, cares about the future, should enter the nature of the system. The development of artistic imagination and the ability to insult it in an artistic formation, as already mentioned, is a must condition for the development of intelligence and spiritual personality structures: imagination, memory, associative thinking, heuristic. skills etc. These abilities can, however, be realized only if a person enters the world of genuine artistic values. They produce the need to look at phenomena, notice many expressive manifestations of their vitality, teach the shell of things to penetrate into the depths of their content. Development of artistic-forming skills is an important stage of spiritual development. human personality The ability to embed the world in images is interesting to everyone, because in the created image it glows its own image: image of its mind s and value concepts This is a necessary condition for deepening the person into the fullness of presence in the world svіtі.

The active source of creating a culture of relationships is the formation in society of rejection of low, spiritually limited works of pseudo art, especially popularizing them by the media, telecommunications, etc. It was interesting to create an aesthetic style of relationships in society in the times of Ancient Greece. the time of Solon to the ancient Greeks, the law forbade the conversion of buried rites for a powerful psychological drama: to scratch his face with his nails, tear hair and clothes were forbidden too lavish funeral as a mark of exceptional wealth, because they offend the dignity uncle thunder.

Theatrical performances designed for too expressive manifestations of the audience’s feelings were disapprovingly. Thus, the state took care of the mental health of citizens. Thus, the playwright Frinich from Athens was obliged to pay a fine of 1 thousand drachmas, and his play \ ”The Taking of Miletus \” was banned because in the theater, the audience shed tears. This example shows how carefully the state took care of the mental and mental health of its citizens. The negative reaction of state institutions to affective manifestations of people RBI is related to the fact that they were considered as the opposite of courage. Ancient Greek society was also convinced that there was an objective measure of aesthetic feeling, which corresponds to true humanity [4, 344-345] In the ethics of Aristotle, great attention was paid to the culture of manifestation of feeling expressed by the concept of measure Undoubtedly, for civilized mankind, the introduction of regulatory mechanisms that correct the culture of creating feelings as a source of the mental health of society seems certain to atavi At the same time, IOM cool turna policy aimed at improving the human treasures of spiritual culture, given the current level of mental health, presents one of the priority spheres of society and, more generally, mankind suspіlstva i, Shirshov, lyudstva.

Under the conditions of a modern urban civilization, an important source for creating the integrity of spiritual experience in the forms of aesthetic certainty is the creation by society of a non-alienated relationship with the natural world. The problem is all the more urgent because they arise as a reflection of relations in society: the element of appropriation and submission is characteristic of social life, acquiring a total character is defined as the expansion of man into nature. It is therefore legitimate to say that man became a slave of himself: a slave of his own sensual passions. In their slavery, not only reason, but also the elementary healthy meaning of F. Schiller, reflecting on the contradictions of his modern era, considers the growth of contradictions in the world of the human person, due to the contradictions of cultural development. "Culture does not make us free, but vice versa: with each new force that we develop, it awakens a new need, physical chains squeeze us all threateningly, the fear of loss drowns out even the rush to perfection, and the principle of passive obedience acquires The notion of high worldly wisdom . The tendencies outlined by the philosopher have in our time become a sharp character.

Historically established relations of humanity with the natural world and relations within communities reflect the spontaneity of the human sensual nature. Therefore, the task of culture is to shape the sensual nature with the mind, removing estha from the limits of spontaneity and arbitrariness, organize the integrity of interactions, the elements of the sensual contain those positive principles, they are a manifestation disruptive tendencies in the attitude and modern man to himself - an objective evidence of dissatisfaction with life u, a sense of inferiority. This phenomenon has a positive tendency - it reveals the non-identity of a person’s essence and its existence. I Aesthetic is intended to translate the element of sensuality into rational creative forms. Freedom, which humanity seeks, is real only on the basis of the disinterested (practically disinterested, ie disinterested ) put to the phenomena of the surrounding world, that is, really only possible in the forms of aesthetic relations. Only under this condition do the phenomena appear This, therefore, opens up to the subject of perception by the present full of, expediency and, consequently, the beauty of its vitality. Thoughtful, harmonious interactions with the natural world is a step of humanity towards understanding the value of its own nature.

No less important is the freedom of individual manifestations of the harmony of the subject’s world in moral and aesthetic activity, thereby appearing by multiplying the universality of the content of the spiritual experience of humanity. While they are predominantly destructive, the primary and decisive factor in creating value representations of the individual fits into the forms of perfection, there is a general atmosphere there is a social life, the question arises about the type of social relations, is able to direct humanity to improve rational sense sveny beginnings of his nature, having grasped the manifestations of naturalness by reasonable rationality of moral and aesthetic interactions.

By turning a person into a world of expedient and aesthetically expressive life, a reasonably organized society is designed to eliminate the alienation of man from nature. In all previous epochs of the history of mankind, nature was a source of harmonious adjustment of human psychic structures. Consent with it, spreading to society, created forms of relationships. natural world, transferred to the world of human life, is not a mechanical process, but is defined as the idea of ​​harmonious relations within society - the whole of the spiritual in the world I am a spiritual interactions obscheniyaannya subjects of human life is determined by the aesthetic measure.

The atmosphere of social life, tuned to aesthetic values, favorable by introducing human needs into the limits of their rationality, directs to creativity, not consumerism as such. Thus, the grounds for substantive communication, spiritual unification of communities around symbols of universal indifference are formed on the contrary interests in the sphere of material values. Systematic creation of spiritual values ​​and communication with them is conditioned by the general style of public life. Sources creating a style of life full of beauty life with an interest in the beauty of the world, thin treasures, the beauty of human relations The possibilities for creating a lifestyle in society, a rich interest in beauty and the need to communicate with it, are quite real, provided that the state, rather than commercial structure, takes responsibility for creating it.

The whole previous history of culture, where art occupied one of the leading places, beauty of forms, harmony of artwork, produced spiritual structures of a person into a harmonious harmonious whole. However, such a possibility was created for a select few Art activities were encouraged and supported mainly by the generosity of patrons. The danger of the current situation was in that the bourgeoisie, having reduced all this to material, supported and popularized pseudo-art for an unpretentious audience, Aesthetic aesthetic ideas Replication of pseudo-art products for material benefit will satisfy is the need to replicate a unified person with primitive needs. This art acts on the subconscious in the psyche, exciting primitive primary instincts. Under the heading of freedom of choice, a person is offered products of mass consciousness. .

the complexity of the critical approach to the proposed values ​​ is that they are covered with the appearance of freedom of choice, in fact there is no freedom, in fact, since the possibilities of communicating with the real values ​​of the pit are rather complicated by a number of factors. First, the so-called fashion is actively implanted by mass media that form stereotypes of values ​​ usually of low quality. They are called upon to reinforce response stereotypes and program the human psyche, in particular, young people who do not have strong immunity. against vulgarity, primitivism, immorality So, according to American sociology, close to 53% of schoolchildren in the country are ready to follow the behavior of teleheroes, regardless of whether the hero protects good or evil, 37% are ready to commit a crime, imitating the behavior of telekumir years, they regularly watch programs with elements of violence, at the age of 28 they carry aggression and violence in their own family. Unfortunately, Ukrainian TV channels follow the practice of Americans - the leader in this matter [1v - leader in referrals .

Secondly, limited opportunities to communicate with real spiritual values ​​are associated with the lack of aesthetic orientations of society, first of all its state institutions, would see the national priority of educating the younger generation as the best in the spiritual experience of society and humanity. Education in the modern era has been purposefully destroyed by social institutions of bourgeois society.

Third, spiritual values ​​are consciously replaced by material values ​​in a person’s experience. This is not about contrasting material and spiritual spheres of life. Undoubtedly, the conditions of material life worthy of a person are all jealous, because their absence can become humiliating.