Sociology short encyclopedic dictionary. Everyday life Everyday life what
How do you start your day? Maybe from a run in the morning? Or maybe with coffee? What then? Job? Or, if you are a student, then college, or institute, university? There are many questions that you should not just have, but develop them. Decorate like a sentence with adjectives, like a Christmas tree with toys. I present you with a brush, and you choose the watercolor yourself.
When to start? When to get together and... and color your morning, your day, your evening? By any means. Which one will you like?
Music
What kind of music do you listen to? What genre do you like? Or even tempo? Would you like to learn not only to listen, but also to create creativity? Try yourself. You have to try, you have to try. Take a look on the Internet. How to make music? Inspiration, broad outlook. Here's what will help you. Guitar, piano, these are the instruments that I can play. I play, I come alive due to this. The heart drowns in harmony. Anyone who hasn't tried it won't understand. If you don’t have internet or it’s bad, then what should you do? Many people who face this problem always come out of this situation. Music can be found everywhere. Just listen to her. Someone will say that I write empty words. And these people simply don’t believe, there is no faith, and because of this the music will not find you, and you will not find it. Music changes over time. New genres confuse people's minds. But of course, it depends on what genres. And I do not deny the opinions of others. I just presented my point of view. Don't forget the sensations you experience. Buy a tool. Learn with the help of books, video lessons on the Internet. Make your life more diverse. And just imagine. You wake up and do all your morning activities as usual: breakfast, exercise, or something else. Afterwards, before you go where you need to hurry, you sit down with your guitar and play your favorite music, which comforts you and envelops you in a blanket of calm and mood for the whole day.
Books
Ever read a book? Or has your mind already drowned in the virtual world? I used to start reading a book, but after reading only half of it, I started doing other things, and then I forgot about that book, a book that I had not read enough. Soon I started reading a book with a smaller length. And I read to the end. And I concluded that the book is interesting not only in volume, but also in content. Soon I found a larger book called “The Man Who Laughs” (Victor Hugo). A very interesting book, but with a slightly boring beginning. In my free time I read it. Remember! A book does not reveal the future to you, it only shows your real inner world. It helps you understand yourself!
Sport
Who would like to know how long he will live? Most responded that they did not want to know. Well, the rest admitted that they didn’t mind. Let's say you found out. Would you like to change this? Probably everyone wanted to live longer. What do you need to do to do this? We need to change. And for the better, too. Don't sit on a social network all your day, all your school and even your whole weekend, but get off your butts and run. Run until your lungs let you know they are tired. You can prolong your life and, even more so, diversify it with someone you should meet. This will be your new friend - SPORT. If you are lonely, then sport will dispel your loneliness. If you are offended by someone or angry, then sport will relieve stress, just like a friend. Will always help. And again the example with the morning. When you wake up, you feel sleepy and like a lemon. Go take a shower. Although it helps to cheer up, it is not a shower that helps warm up and stretch your bones, but a run in the morning. Just imagine, you are running through the city. The city is sleeping. Silence. The breeze as you run caresses your sleepy face. The wind makes my eyes water. The sun rises with you. Music accompanies your pace, your heartbeat, your breathing.
The body says THANK YOU.
These three ways have helped make my everyday and same life simply lighter, simply brighter and simply better.
Noun, number of synonyms: 4 everyday affairs (3) everyday worries (3) everyday life (7) ... Synonym dictionary
Serial... Wikipedia
- “The life of wonderful people. The biography continues" is a book series published by the publishing house "Young Guard" in Moscow since 2005. Unlike the classic "ZhZL", this series publishes books about living people. Issues of the series... ... Wikipedia
- “The life of wonderful people. Small Series" is a series of biographical books published by the publishing house "Young Guard". Contents 1 List of books in the series 1.1 1989 1.2 1990 ... Wikipedia
life- And; and. see also vital 1) a) A special form of existence of matter that arises at a certain stage of its development, the main difference of which from inanimate nature is metabolism. The emergence of life on earth. Life of the plant world. Laws… … Dictionary of many expressions
AND; and. 1. A special form of existence of matter that arises at a certain stage of its development, the main difference between which and inanimate nature is metabolism. The emergence of life on earth. J. flora. Laws of life. // Collection... ... encyclopedic Dictionary
See LIFEWORLD. Antinazi. Encyclopedia of Sociology, 2009 ... Encyclopedia of Sociology
life- “The woman is ruddy and plump” (Sologub); “The Noisy Bazaar of God” (Fet); colorless (Ladyzhensky); hopelessly boring (Auslander); desolate (Lermontov, K.R.); carefree (Chekhov); homeless (Nikitin); dissolutely rebellious (Polonsky);... ... Dictionary of epithets
LIFE- Jesus Christ the Savior and Giver of Life. Icon. 1394 (Art Gallery, Skopje) Jesus Christ the Savior and Giver of Life. Icon. 1394 (Art Gallery, Skopje) [Greek. βίος, ζωή; lat. vita], christ. theology in the doctrine of J.... ... Orthodox Encyclopedia
Life- (other Russian) – this is the process of physical, mental and spiritual formation of a person from birth to death. A person’s life fits into 7 ages: baby, child, youth, youth, husband, environmentalist, old man. Life is the orderly development of the organism in all its... ... Fundamentals of spiritual culture (teacher's encyclopedic dictionary)
Books
- Everyday Life in Europe in the Year 1000, Edmond Ponnon. 1999 edition. The condition is excellent. Did people expect the end of the world a thousand years ago? Did the “horrors of the year thousand” really lead to mass disasters and terrible natural disasters...
- Daily life of Solovki. From the Abode to the Elephant, Gureev Maxim Aleksandrovich. The daily life of the Solovetsky archipelago, or simply the Islands, as the people living on it call Solovki, miraculously incorporates a variety of eras in the history of Russia. And that’s why the book...
What is daily life? everyday life as a routine, repeated interactions, an unreflected part of life, the taken-for-granted material life of a person, primary needs
Phenomenology Alfred Schütz (1899 -1959) Main works: The semantic structure of the social world (Introduction to understanding sociology) (1932) “Structures of the lifeworld” (1975, 1984) (published by T. Luckman)
the life world (Lebenswelt), this is the everyday world that always surrounds a person, common with other people, which is perceived by him as a given
the world from the very beginning is intersubjective and our knowledge about it is in one way or another socialized attitudes of thinking n n mythological religious scientific natural
Practical meaning The concept of “habitus” (Pierre Bourdieu) Individual and collective habitus Fields of action and forms of capital The concept of practice
Habitus is a system of stable dispositions of thinking, perception and action, a cognitive “structuring structure” l habitus represents a practical meaning, that is, it is below the level of rational thinking and even the level of language, this is how we perceive language l
Social practices Practice is the active creative transformation by a subject of his environment (as opposed to adaptation), the unity of thinking and action. Practical activity is determined by the habitus of the subject.
Field and space Social field is a network of relations between the objective positions of agents in a certain social space. In reality, this network is latent (hidden), it can only manifest itself through the relationship of agents. For example, the field of power (politics), the field of artistic taste, the field of religion, etc.
Dramaturgy of interaction social structures of everyday life Erving Goffman (1922 -1982) Major works: The Presentation of Self in Everyday Life (1959)
Interaction ritual: Essays on Face-to-Face Behavior (1967) Frame Analysis: An Essay on the Organization of Experience (1974)
frame analysis our attitude to any situation is formed according to the primary model of perception, which is called “primary frames represent the “point of view” from which it is necessary to look at the event, how the signs SHOULD be interpreted, thereby they give meaning to what is happening, frames are primary (non-reflective) structures perception of everyday
Ethnomethodology Research in ethnomethodology (1967) The everyday world is built largely on the basis of verbal interactions, conversation is not just an exchange of information, but an understanding of the context of the situation and shared meanings, everyday conversation is built on vague statements that are deciphered over time and their meaning is not conveyed , but becomes clearer in the process of communication
“background expectations” The everyday world is built on the recognition of it as “self-evident”, the reciprocity of the perspectives of its perception is not questioned, it is believed that everyone is able to understand the actions of others on the basis of common knowledge
Nutrition structures The subject of the sociology of nutrition is the study of nutrition as a social system, its task is to show the social, cultural, historical and economic conditionality of nutrition processes; reveal the nature of socialization and social stratification in the process of food consumption, explore the formation of human identity and social groups through food sets and practices.
The function of nutrition is stronger than all others: during periods of hunger, even pain and sexual reflexes are suppressed, and people are able to think only about food, wrote P. Sorokin in his work “Hunger as a factor: The influence of hunger on people’s behavior, social organization and public life.” (1922)
In the life of human society, food is more fundamental than other needs, including sex. This idea is very important for sociology, because it essentially refutes Freudian psychology
Being a primary human need, a material condition of life, nutrition acts as an institution of socialization and a mechanism for social (and not just physical) reproduction of a group; in these processes, a social group restores the unity and identity of its members, but at the same time differentiates them from other groups.
Structuralism In his work “Towards the Psychosociology of Modern Food Consumption,” Barthes writes that food is not just a set of products, it is images and signs, a certain way of behavior; consuming something a modern person necessarily means by this.
Food is also associated with meaning - semiotically - with typical situations in the life of a modern person; food gradually loses the meaning of its objective essence, but is increasingly transformed into a social situation.
materialism Jack Goody “Cooking, Cuisine and Class: Study in Comparative Sociology” that food as an element of culture cannot be explained without knowing the mode of economic production and the social structure associated with it
The materialistic method in the sociology of nutrition explains why people, despite all the variety of foods, eat the same food. It's not just class habitus, it's the economy that's to blame. We eat what is sold in the neighboring supermarket, what is offered to us by the economic system of the market and distribution of products, based on their understanding of the matter (standardization as a factor in increasing productivity).
Historical types of food systems Primitive societies “Humanity begins in the kitchen” (C. Lévi-Strauss) Societies of hunters and gatherers: appropriating economy first food revolution (F. Braudel) 500 thousand years ago
Food of the ancient world Neolithic revolution 15 thousand years ago Second food revolution: sedentary lifestyle, productive economy The emergence of irrigation agriculture The role of the state in food distribution
Example: Sumerian civilization, writing and cooking: Sumerians (6 thousand years ago) Discoveries of the Sumerians: wheel-sail irrigation agriculture main. culture - barley drinks - invention of beer
invention of sweets: date molasses dairy products: method of storing milk (cheese) pottery and utensils: storage systems type of oven for cooking (lavash)
system of tastes The basis of the taste of the ancient laws of nutrition is maintaining the balance of the elements. Every thing, including food, consists of four elements - fire, water, earth and air. Therefore, in cooking, the Greeks believed, the opposite should be combined: fire against water, earth against air, cold and hot, dry and wet (and then sour and sweet, fresh and spicy, salty and bitter.
The social space of food in the Middle Ages, food as a need of the body suddenly receives a different moral assessment - Christianity calls for asceticism, dietary restriction, denies nutrition as pleasure and pleasure, recognizes it only as a necessity - hunger was given to man by God as punishment for original sin.
But in general, food - and this is extremely important - in Christianity is not divided into pure and unclean, the Church unequivocally states that food in itself does not bring a person closer or further from God, the Gospel teaching clearly shows: “Not what goes into the mouth , defiles a person, but what comes out of the mouth."
Food in Christianity also loses the character of sacrifice - this is its fundamental difference from Judaism and other (including monotheistic) religions. It is believed that one sacrifice is sufficient - Christ himself voluntarily sacrificed himself for the salvation of everyone, other sacrifices are simply inappropriate (including sacrifices of various animals, like Eid al-Fitr among Muslims
here's some more news - they began to eat not lying down, like the Romans, but sitting on chairs or stools at the table, glassware and tablecloths finally appeared, and also a fork - from Byzantium it will later come to Venice,
Again, the culture of meat was revived for a while - war, hunting, game for the aristocracy, and pork (pigs graze in the forest, eating acorns) for the common people.
The opposition “Terra e Silva” (Land and Forest) in the food system became obvious; among the Franks and Germans, “forest” became the basis of nutrition against “earth” among the Romans - meat versus bread; beer vs wine; lard vs olive oil; river fish versus sea fish; gluttony (“healthy”=”fat”=”strong”) versus moderation
The man of the Middle Ages sought to change the natural taste of the product, transform it, replace it with an artificial - spicy taste and aroma. This also applied to drinks - spices were added without measure
Italian Renaissance - the greatness of sugar, it is still expensive, but it makes people happy, and it is added everywhere (in wine, rice, pasta, coffee) and of course - in desserts, by the way, the combination of spicy and sweet still dominates, the candy of that time both sweet and spicy at the same time. But soon the sweet taste will supplant and rise on everyone
Modern food system The third food revolution, associated with the export of American products to other regions, bore fruit, but European cultures also mastered America, this feature - the interpenetration of agricultural products - is an important characteristic of the modern food production system.
The industrial food system involves not only highly mechanized, standardized and automated agriculture, based on scientific technologies for growing crops, but also the food industry itself.
Storage technology also influenced food production, because now it was possible to produce partially cooked foods and freeze them - semi-finished products. The modern food system changes not only storage technology, but also food preparation technology.
The meaning of cuisine is also changing. The task of cooks is now fundamentally different - to prepare semi-finished products; in this sense, the art of the cook has now become different, although it has not ceased to be an art
The modern industrial food system relies on new ways of trading food. Hypermarkets are usually united into a network, the largest is the Wal-Mart network in the USA, it unites 1,700 hypermarkets around the world (they are designed the same), in the USA Wal. Mart controls - imagine about 30% of all sales
The structure of food has changed significantly: the first difference is that if previously all agricultural societies assumed carbohydrate nutrition as the basis, now protein nutrition will be considered the basis. Here is a significant difference - if before they ate bread, now they eat with bread.
The second difference is that if previously a person ate what constituted the basis of the diet of his region (the Japanese do not eat more healthily than we do, seafood was simply the basis of the diet of their region), now food is delocalized - we eat foods from all over the world, and often not according to season.
The third fundamental difference in nutrition: industrial mass production of food creates correspondingly massive, identical tastes. This is an amazing feature of the tastes of modern people - we eat very, very monotonously
the process of life of individuals, unfolding in familiar, well-known situations on the basis of self-evident expectations. Social interactions in the context of P. are based on the premise of uniformity in the perception of interaction situations by all its participants. Other signs of everyday experience and behavior: unreflectivity, lack of personal involvement in situations, typol. perceptions of interaction participants and the motives for their participation. P. is contrasted: like everyday life - leisure and holiday; as generally accessible forms of activity - by the highest specialists. its forms; like life's routine - moments of acute psychol. tension; as reality - to the ideal.
There are a huge number of philosophies. and sociol. interpretations of P.; they, as a rule, carry out a directly or indirectly negative assessment of the phenomenon. Thus, in Simmel, the routine of P. is contrasted with adventure as a period of the highest tension of strength and acuteness of experience; the moment of adventure is, as it were, withdrawn from P. and becomes a closed, self-oriented fragment of space-time, where completely different criteria for assessing situations, personalities, their motives, etc. are valid than in P. In Heidegger, P. is identified with existence in “das Man”, i.e. considered an inauthentic form of existence.
In modern Marxist theory P. plays a dual role. On the one hand, in Marcuse, in his opposition of culture as a holiday, creativity, the highest tension of spiritual forces, on the one hand, and civilization as a routine technical activity, on the other, P. is on the side of civilization. She will ultimately have to be surpassed in the highest creativity. dialectical synthesis. On the other hand, in A. Lefebvre P. acts as a genuine locus of creativity, where everything human, as well as man himself, is created; P. is a “place of affairs and labors”; everything “higher” is contained in embryo in the everyday and returns to P. when it wants to prove its truth. But this is ideal. P. is historical in its history. existence experiences a state of alienation, which manifests itself in the “everydayization” of high culture and style, in the oblivion of symbols and their replacement with signs and signals, in the disappearance of the community, the weakening of the influence of the sacred, etc. The task of “criticism of everyday life” is set, which is conceived as a means of “rehabilitation” of P., i.e. restoration of the role of P. as an intermediary and “connector” of nature and culture in the directness of man. life. P. is interpreted in the same way - as an intermediary authority between nature and culture - in the works of A. Heller; from its point of view, in P. the realization of the urgent needs of a person occurs, which at the same time acquire a cultural form and meaning. Neither Lefebvre nor Heller, unlike Marcuse, set the task of dialecticism. “removal” of P. They set the task of returning to P., rediscovering the world of P., in which man is human. views and actions would not be oriented towards the abstract. and anonymous institutions, but would have gained a directly tangible person. meaning. In fact, we are talking about a “return” to the life world.
According to Husserl, the father of the idea of the “life world,” which he also called the “world of “P.”, the life world is the world of experience of a living, active subject, in which the subject lives in a “naively natural” state. direct installation." The life world, according to Husserl, is a cultural-historical world. Husserl proceeded from the experience of an isolated subject, some of his followers transferred the center of gravity of the analysis to society, and the specific historical situation, to the "social construction" of the everyday world. Namely This phenomenological interpretation of P. was developed by A. Schutz and his followers, in particular P. Berger and T. Luckmann. Schutz rethought the idea of W. James regarding the “worlds of experience”, turning James’s “worlds” into “finite domains of meaning”, to -rye are finite in the sense that they are closed in themselves and the transition from one area to another is impossible without special effort and without a semantic leap, a break in gradualness. One of the finite areas of meaning, along with religion, play, scientific theorizing, mental illness, etc. d., is P. Each of the finite areas of meaning is characterized by a special cognitive style.Schütz identifies six special elements that characterize the cognitive style of P.: active work activity, focused on transforming the external world; epoche of natural installation, i.e. abstaining from any doubt about the existence of the external world and the fact that this world may not be the same as it appears to an actively acting individual; a tense attitude towards life (attention a la vie, Schutz said after Bergson); specific perception of time is cyclical. time of labor rhythms; personal certainty of the individual; he participates in P. with the fullness of his personality, realized in activity; a special form of sociality is an intersubjectively structured and typified world of social action and communication. According to Schutz, P. is only one of the finite ranges of values. At the same time, he calls P. “supreme reality.” “Supremacy” is explained by the active nature of P. and its anchoring in the physical existence of the individual. All other realities can be defined through P., for they are all characterized in comparison with P. k.-l. a kind of deficit (lack of a component of activity that changes the external world, incomplete personal involvement, etc.).
Tipol. P. structures (typical situations, typical personalities, typical motives, etc.), as they are analyzed in detail by Schutz in other works, represent a repertoire of cultural models used by everyday figures. P., in Shyutsevsky social phenomenologist. understanding, there is the existence of culture in its instrumental sense. It is no coincidence that the pathos is socio-phenomenological. P.'s vision of the world was acquired by the so-called. new ethnography (Fraik, Sturtevant, Psathas, etc.), which aims to comprehend culture from the perspective of autochthons, and the pinnacle of such comprehension is the assimilation of ethnotheory, consisting of a set of everyday classifications. In its development, the new ethnography seeks to combine the analysis of P. as culturally specific. the world of experiences and meanings with the study of the world by P. traditionally scientific, i.e. positivist methods. Even further in the direction of the realization of phenomenological. The approach to the analysis of P. is the ethnomethodology of G. Garfinkel, which analyzes the process of constructing the world of P. as a process consisting in the interpretative activity of the participants in everyday interactions.
EVERYDAY LIFE - concept, in the most general way. plan means the flow of ordinary, everyday actions, experiences, and interactions of a person. Everyday life is interpreted as the entire sociocultural world in which a person exists in the same way as other people, interacting with them and the objects of the surrounding world, influencing them, changing them, experiencing in turn their influences and changes (A. Schutz). Everyday life is intertwined with the world of familiar objects, emotional feelings, sociocultural communication, daily activities and everyday knowledge. Everyday is familiar, natural, close; what happens every day does not cause surprise, difficulty, does not require explanation, is intuitively possible and self-evident for a person, enshrined in her experience. The forms, content and means of everyday interactions are recognized as “one’s own”, in contrast to external, institutionalized forms and rules that do not depend on the will of the individual, and are perceived by him as “other”, “etiquette”. The non-everyday exists as unusual, unexpected, individual, distant; that which does not fit into the familiar world, is outside the established order, refers to moments of emergence, transformation or destruction of the individual and collective life order.
Everyday life arises as a result of processes of “everyday life”, which have forms of learning, mastering traditions and consolidating norms, in particular, memorizing sayings, rules of various games, handling household appliances, mastering etiquette norms, rules of orientation in the city or metro, mastering typical human environment of life patterns, ways of interacting with the environment, means of achieving goals. An alternative to denial is “overcoming everyday life” - the emergence of the unusual, original in the processes of individual and collective creation and innovation, thanks to deviation from stereotypes, traditions and the formation of new rules, habits, meanings. The content and form of the unusual, in turn, are included in the process of modernization, in which they enrich and expand the sphere of the ordinary. A person exists, as it were, on the verge of the ordinary and the extraordinary, which are connected by relations of complementarity and mutual transformation.
Sociol. analysis of life is focused primarily on the social meanings that are constructed and exchanged by members of society during their everyday interactions, and on social actions as objects of these subjective meanings. According to the definition of P. Berger and T. Luckmann, everyday life is reality, which is interpreted by people and has subjective significance for them. The basis of interpretation is ordinary knowledge - intersubjective and typological. organized. It consists of a set of types. definitions of people, situations, motives, actions, objects, ideas, emotions, with the help of which people recognize the situation and the corresponding pattern of behavior, establish the meaning of order and achieve understanding. In a specific communication situation, we automatically, without realizing this process, typify a person - as a man, an egoist or a leader; emotional experiences and manifestations - joy, anxiety, anger; interaction situation - whether friendly or hostile, everyday or official. Each of the typifications presupposes a corresponding typical behavior pattern. Thanks to typifications, the everyday world acquires meaning and is perceived as normal, well known and familiar. Typifications determine the current attitude of the majority of society members to nature, the tasks and opportunities of their lives, to work, family, justice, success, etc. and constitute socially approved group standards, rules of behavior (norms, customs, skills, traditional forms of clothing, time organization , labor, etc.). They create a general outlook and have a specific history. character in a certain socio-cultural world.
In everyday life, a person finds it obvious that her interaction partners see and understand the world in a similar way. A. Schutz called this is an unconsciously used assumption by the “thesis of reciprocity of perspectives”: the characteristics of the world do not change due to a change in the places of the participants in the interaction; both sides in the interaction assume that there is a constant correspondence between their meanings, while the fact of individual differences in the perception of the world is realized, which is based on the uniqueness of biographical experience, characteristics of upbringing and education, the specifics of social status, subjective goals and objectives, etc.
Everyday life is defined as one of the “ultimate spheres of meaning” (V. Geme, A. Schutz, P. Berger, T. Luckman), to each of which a person can attribute a property of reality. In addition to everyday life, the spheres of religions are distinguished. faith, dreams, sciences, thinking, love, fantasy, games, etc. Each sphere is characterized by a certain cognitive style, consisting of a number of elements of perception and experience of the world: specific tension of consciousness, special eros h e, the predominant form of activity, specific forms of personal involvement and sociality, the uniqueness of the experience of time. The description of the characteristic features of the cognitive style inherent in everyday life constitutes its general. definitions in phenomenol. sociology: everyday life is a sphere of human experience, which is characterized by an intensely active state of consciousness; the absence of any doubt about the existence of the natural and social world, the leading form of activity is labor activity, which consists of putting forward projects, their implementation and changes as a result of this surrounding world; integrity of personal participation in life; the existence of a common, intersubjectively structured (typified) world of social action and interaction (L. G. Ionin). Everyday reality is the output of a person’s life experience and is the basis on which all other spheres are formed. It is called the “highest reality.”
Everyday life is the subject of many sciences and disciplines: philosophy, history and sociology, psychology and psychiatry, linguistics, etc. Various studies are focused on the problems of everyday life, including: history. the work of F. Braudel on the structures of everyday life, the linguistic analysis of everyday language by L. Wittgenstein, the study of folk speech and laughter culture by M. Bakhtin, the mythology of everyday life by G. Stoes, the psychopathology of everyday life by S. Freud, the phenomenology of E. Husserl and numerous concepts of the sociology of everyday life.