What does Christian traditional society mean. Traditional society: how to understand it

TOPIC: Traditional Society

INTRODUCTION………………………………………………………………..3-4

1. Typology of societies in modern science……………………………….5-7

2. General characteristics traditional society…………………….8-10

3. Development of a traditional society…………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… 11-15

4. Transformation of traditional society……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… 17- 17

CONCLUSION…………………………………………………………..18-19

LITERATURE…………………………………………………………….20

Introduction.

The relevance of the problem of traditional society is dictated by global changes in the worldview of mankind. Civilization studies today are especially acute and problematic. The world oscillates between prosperity and poverty, the individual and the digital, the infinite and the private. Man is still looking for the real, the lost and the hidden. There is a “tired” generation of meanings, self-isolation and endless waiting: waiting for light from the West, good weather from the South, cheap goods from China and oil profits from the North. Modern society requires initiative young people who are able to find "themselves" and their place in life, restore the Russian spiritual culture, morally stable, socially adapted, capable of self-development and continuous self-improvement. The basic structures of personality are laid in the first years of life. This means that the family has a special responsibility for cultivating such qualities in the younger generation. And this problem becomes especially relevant at this modern stage.

Naturally occurring, "evolutionary" human culture includes important element- system public relations based on solidarity and mutual assistance. Many studies, and even ordinary experience, show that people became human precisely because they overcame selfishness and showed altruism that goes far beyond short-term rational calculations. And that the main motives for such behavior are irrational and connected with the ideals and movements of the soul - we see this at every step.

The culture of a traditional society is based on the concept of "people" - as a transpersonal community with historical memory and collective consciousness. An individual person, an element of such - the people and society, is a "cathedral personality", the focus of many human ties. He is always included in solidarity groups (families, village and church communities, labor collectives, even a gang of thieves - acting on the principle "One for all, all for one"). Accordingly, the prevailing attitudes in traditional society are such as service, duty, love, care, and coercion. There are also acts of exchange, for the most part, which do not have the nature of free and equivalent sale and purchase (exchange of equal values) - the market regulates only a small part of traditional social relations. Therefore, a general, comprehensive metaphor public life in a traditional society is the "family" and not, for example, "the market". Modern scientists believe that 2/3 of the population the globe in more or lesser degree has in its way of life features of traditional societies. What are traditional societies, when did they arise and what characterizes their culture?

The purpose of this work: to give a general description, to study the development of traditional society.

Based on the goal, the following tasks were set:

Consider different ways of typology of societies;

Describe traditional society;

Give an idea of ​​the development of traditional society;

To identify the problems of the transformation of traditional society.

1. Typology of societies in modern science.

AT modern sociology there are various ways of typifying societies, and all of them are legitimate from certain points of view.

There are, for example, two main types of society: first, pre-industrial society, or the so-called traditional society, which is based on a peasant community. This type of society still covers most of Africa, a significant part Latin America, most of the East and dominated until the XIX century in Europe. Secondly, the modern industrial-urban society. The so-called Euro-American society belongs to it; and the rest of the world is gradually catching up to it.

Another division of societies is also possible. Societies can be divided political grounds− into totalitarian and democratic. In the first societies, society itself does not act as an independent subject of public life, but serves the interests of the state. The second societies are characterized by the fact that, on the contrary, the state serves the interests of civil society, the individual and public associations (at least ideally).

It is possible to distinguish the types of societies according to the dominant religion: Christian society, Islamic, Orthodox, etc. Finally, societies are distinguished by the dominant language: English-speaking, Russian-speaking, French-speaking, etc. It is also possible to distinguish societies along ethnic lines: single-ethnic, binational, multinational.

One of the main types of typology of societies is the formational approach.

According to formational approach The most important relations in society are property and class relations. The following types of socio-economic formations can be distinguished: primitive communal, slave-owning, feudal, capitalist and communist (includes two phases - socialism and communism).

None of the above basic theoretical points underlying the theory of formations is now indisputable. The theory of socio-economic formations is not only based on theoretical conclusions mid-nineteenth century, but because of this, it cannot explain many of the contradictions that have arisen:

· Existence along with zones of progressive (ascending) development of zones of backwardness, stagnation and dead ends;

· the transformation of the state - in one form or another - into an important factor in social production relations; modification and modification of classes;

· the emergence of a new hierarchy of values ​​with the priority of universal human values ​​over class ones.

The most modern is another division of society, which was put forward by the American sociologist Daniel Bell. He distinguishes three stages in the development of society. The first stage is a pre-industrial, agricultural, conservative society, closed to outside influences, based on natural production. The second stage is an industrial society, which is based on industrial production, developed market relations, democracy and openness. Finally, in the second half of the twentieth century, the third stage begins - a post-industrial society, which is characterized by the use of the achievements of the scientific and technological revolution; sometimes it is called information society, because the main thing is no longer the production of a certain material product, but the production and processing of information. An indicator of this stage is the spread of computer technology, the unification of the whole society into a single information system in which ideas and thoughts are freely distributed. Leading in such a society is the requirement to respect the so-called human rights.

From this point of view, different parts of modern humanity are at different stages of development. Until now, maybe half of humanity is in the first stage. And the other part is going through the second stage of development. And only a smaller part - Europe, the USA, Japan - entered the third stage of development. Russia is now in a state of transition from the second stage to the third.

2. General characteristics of traditional society

Traditional society- concept focusing in its content a set of ideas about the pre-industrial stage of human development, characteristic of traditional sociology and cultural studies. There is no single theory of traditional society. Ideas about a traditional society are based, rather, on its understanding as a socio-cultural model that is asymmetric to modern society, than on a generalization of the real facts of the life of peoples who are not engaged in industrial production. Characteristic for the economy of a traditional society is the dominance of subsistence farming. In this case, commodity relations either do not exist at all, or are focused on meeting the needs of a small stratum of the social elite. The main principle of the organization of social relations is a rigid hierarchical stratification of society, as a rule, manifested in the division into endogamous castes. At the same time, the main form of organization of social relations for the vast majority of the population is a relatively closed, isolated community. The latter circumstance dictated the dominance of collectivist social ideas, focused on strict observance of traditional norms of behavior and excluding individual freedom of the individual, as well as an understanding of its value. Together with caste division, this feature almost completely excludes the possibility of social mobility. Political power is monopolized within a separate group (caste, clan, family) and exists mainly in authoritarian forms. characteristic feature traditional society is considered either a complete lack of writing, or its existence in the form of privileges of certain groups (officials, priests). At the same time, writing quite often develops in a language different from the spoken language of the vast majority of the population (Latin in medieval Europe, Arabic language- in the Middle East, Chinese writing - in the Far East). Therefore, intergenerational transmission of culture is carried out in a verbal, folklore form, and the main institution of socialization is the family and the community. The consequence of this was the extreme variability of the culture of one and the same ethnic group, manifested in local and dialectal differences.

Traditional societies include ethnic communities, which are characterized by communal settlements, the preservation of blood and family ties, predominantly handicraft and agrarian forms of labor. The emergence of such societies dates back to the very early stages development of mankind, to primitive culture.

Any society from a primitive community of hunters to the industrial revolution of the late 18th century can be called a traditional society.

A traditional society is a society governed by tradition. Preservation of traditions is in it more high value than development. The social structure in it is characterized (especially in the countries of the East) by a rigid class hierarchy and the existence of stable social communities, a special way of regulating the life of society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. The traditional society is an agrarian society.

For a traditional society, as a rule, are characterized by:

traditional economy - an economic system in which the use of natural resources determined primarily by tradition. Traditional industries predominate Agriculture, resource extraction, trade, construction, non-traditional industries practically do not receive development;

the predominance of the agrarian way of life;

the stability of the structure;

class organization;

· low mobility;

· high mortality;

· high birth rate;

low life expectancy.

A traditional person perceives the world and the established order of life as something inseparably integral, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcome (because the freedom of individual actions can lead to a violation of the established order). In general, traditional societies are characterized by the primacy of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change social structure societies (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents "unauthorized" enrichment, the impoverishment of both individuals and estates. The pursuit of economic gain in a traditional society is often morally condemned, opposed selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), ties with the “big society” are rather weak. At the same time, family ties, on the contrary, are very strong.

The worldview of a traditional society is conditioned by tradition and authority.

3.Development of traditional society

Economically, the traditional society is based on agriculture. At the same time, such a society can be not only landowning, like the society of ancient Egypt, China or medieval Russia, but also based on cattle breeding, like all the nomadic steppe powers of Eurasia (the Turkic and Khazar Khaganates, the empire of Genghis Khan, etc.). And even fishing in the exceptionally rich coastal waters of Southern Peru (in pre-Columbian America).

Characteristic of a pre-industrial traditional society is the dominance of redistributive relations (i.e., distribution in accordance with the social position of each), which can be expressed in a variety of forms: the centralized state economy of ancient Egypt or Mesopotamia, medieval China; the Russian peasant community, where redistribution is expressed in regular redistribution of land according to the number of eaters, etc. However, one should not think that redistribution is the only possible way of the economic life of a traditional society. It dominates, but the market in one form or another always exists, and in exceptional cases it can even acquire a leading role (the most striking example is the economy of the ancient Mediterranean). But, as a rule, market relations are limited to a narrow range of goods, most often objects of prestige: the medieval European aristocracy, getting everything they needed on their estates, bought mainly jewelry, spices, expensive weapon thoroughbred horses, etc.

In social terms, traditional society is much more strikingly different from our modern one. most feature of this society is the rigid attachment of each person to the system of redistributive relations, the attachment is purely personal. This is manifested in the inclusion of each in any team that carries out this redistribution, and in the dependence of each on the "senior" (by age, origin, social position), which stand "at the boiler". Moreover, the transition from one team to another is extremely difficult, social mobility in this society is very low. At the same time, not only the position of the estate in the social hierarchy is valuable, but also the very fact of belonging to it. Here you can give specific examples - caste and class systems of stratification.

Caste (as in traditional Indian society, for example) is a closed group of people who occupy a strictly defined place in society. This place is delineated by many factors or signs, the main of which are:

traditionally inherited profession, occupation;

endogamy, i.e. the obligation to marry only within one's own caste;

Ritual purity (after contact with the "lower" it is necessary to undergo a whole purification procedure).

The estate is a social group with hereditary rights and obligations, enshrined in customs and laws. The feudal society of medieval Europe, in particular, was divided into three main classes: the clergy (the symbol is a book), chivalry (the symbol is a sword) and the peasantry (the symbol is a plow). In Russia before the revolution of 1917 there were six estates. These are nobles, clergy, merchants, petty bourgeois, peasants, Cossacks.

The regulation of estate life was extremely strict, down to minor circumstances and minor details. So, according to the “Charter to Cities” of 1785, Russian merchants of the first guild could travel around the city in a carriage drawn by a pair of horses, and merchants of the second guild could only travel in a carriage with a pair. The class division of society, as well as the caste one, was consecrated and fixed by religion: everyone has his own destiny, his own destiny, his own corner on this earth. Stay where God placed you, exaltation is a manifestation of pride, one of the seven (according to medieval classification) deadly sins.

Another important criterion of social division can be called a community in the broadest sense of the word. This refers not only to a neighboring peasant community, but also to a craft workshop, a merchant guild in Europe or a merchant union in the East, a monastic or knightly order, a Russian cenobitic monastery, thieves' or beggarly corporations. The Hellenic polis can be viewed not so much as a city-state, but as a civil community. A person outside the community is an outcast, outcast, suspicious, an enemy. Therefore, expulsion from the community was one of the most terrible punishments in any of the agrarian societies. A person was born, lived and died tied to the place of residence, occupation, environment, exactly repeating the lifestyle of his ancestors and being absolutely sure that his children and grandchildren would follow the same path.

Relationships and bonds between people in traditional society were permeated through and through with personal loyalty and dependence, which is understandable. At that level technological development only direct contacts, personal involvement, individual involvement could ensure the movement of knowledge, skills, abilities from teacher to student, from master to apprentice. This movement, we note, had the form of transferring secrets, secrets, recipes. Thus, a certain social problem was also solved. Thus, the oath, which in the Middle Ages symbolically and ritually sealed relations between vassals and seigneurs, in its own way equalized the parties involved, giving their relationship a shade of simple patronage of a father to his son.

The political structure of the vast majority of pre-industrial societies is determined more by tradition and custom than by written law. Power could be justified by the origin, the scale of controlled distribution (land, food, and finally water in the East) and supported by divine sanction (that is why the role of sacralization, and often direct deification of the figure of the ruler, is so high).

Most often, the state system of society was, of course, monarchical. And even in the republics of antiquity and the Middle Ages, real power, as a rule, belonged to representatives of a few noble families and was based on these principles. As a rule, traditional societies are characterized by the merging of the phenomena of power and property, with the determining role of power, that is, having more power, also had real control over a significant part of the property that was at the aggregate disposal of society. For a typical pre-industrial society (with rare exceptions), power is property.

The cultural life of traditional societies was decisively influenced precisely by the substantiation of power by tradition and the conditionality of all social relations by class, communal and power structures. Traditional society is characterized by what could be called gerontocracy: the older, the smarter, the older, the more perfect, the deeper, the true.

Traditional society is holistic. It is built or organized as a rigid whole. And not just as a whole, but as a clearly prevailing, dominant whole.

The collective is a socio-ontological, not a value-normative reality. It becomes the latter when it begins to be understood and accepted as a common good. Being also holistic in its essence, the common good hierarchically completes the value system of a traditional society. Along with other values, it ensures the unity of a person with other people, gives meaning to his individual existence, guarantees a certain psychological comfort.

In antiquity, the common good was identified with the needs and development trends of the policy. A polis is a city or society-state. Man and citizen in it coincided. The polis horizon of ancient man was both political and ethical. Outside of its borders, nothing interesting was expected - only barbarism. The Greek, a citizen of the polis, perceived the state goals as his own, saw his own good in the good of the state. With the policy, its existence, he linked his hopes for justice, freedom, peace and happiness.

In the Middle Ages, God was the common and highest good. He is the source of everything good, valuable and worthy in this world. Man himself was created in his image and likeness. From God and all power on earth. God is the ultimate goal of all human aspirations. The highest good that a sinful person is capable of is love for God, service to Christ. Christian love is a special love: God-fearing, suffering, ascetic-humble. In her self-forgetfulness there is a lot of contempt for herself, for worldly joys and comforts, achievements and successes. In itself, the earthly life of a person in its religious interpretation is devoid of any value and purpose.

In pre-revolutionary Russia, with its community-collective way of life, the common good took on the form of a Russian idea. Its most popular formula included three values: Orthodoxy, autocracy and nationality.

The historical existence of a traditional society is slow. The boundaries between the historical stages of "traditional" development are barely distinguishable, there are no sharp shifts and radical shocks.

The productive forces of traditional society developed slowly, in the rhythm of cumulative evolutionism. What economists call pent-up demand, that is, was missing. the ability to produce not for the sake of immediate needs, but for the sake of the future. Traditional society took from nature exactly as much as needed, and nothing more. Its economy could be called environmentally friendly.

4. Transformation of traditional society

The traditional society is extremely stable. As the well-known demographer and sociologist Anatoly Vishnevsky writes, “everything is interconnected in it and it is very difficult to remove or change any one element.”

In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Periods of accelerated development also took place in traditional societies (a striking example is the changes in the territory of Eurasia in the 1st millennium BC), but even during such periods, changes were carried out slowly by modern standards, and upon their completion, the society returned to a relatively static state. with a predominance of cyclical dynamics.

At the same time, since ancient times, there have been societies that cannot be called completely traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. stands apart Ancient Rome(until the 3rd century AD) with its civil society.

The rapid and irreversible transformation of traditional society began to occur only from the 18th century as a result of the industrial revolution. To date, this process has captured almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as the collapse of landmarks and values, the loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity is not included in the strategy traditional person, then the transformation of society often leads to the marginalization of part of the population.

The most painful transformation of a traditional society occurs when the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.

During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of traditional society ends with a demographic transition. The generation that grew up in small families has a psychology that differs from that of a traditional person.

Opinions on the need to transform traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the "golden age" of traditionalism. Sociologist and demographer A. Vishnevsky argues that the traditional society "has no chance", although it "fiercely resists." According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon development and return society to a static state, the human population must be reduced by several hundred times.

Based on the work carried out, the following conclusions were drawn.

Traditional societies are characterized by the following features:

· Predominantly agrarian mode of production, understanding of land ownership not as property, but as land use. The type of relationship between society and nature is built not on the principle of victory over it, but on the idea of ​​merging with it;

· The basis of the economic system is community-state forms of ownership with a weak development of the institution of private property. Preservation of the communal way of life and communal land use;

· Patronage system of distribution of the product of labor in the community (redistribution of land, mutual assistance in the form of gifts, marriage gifts, etc., regulation of consumption);

· The level of social mobility is low, the boundaries between social communities (castes, estates) are stable. Ethnic, clan, caste differentiation of societies, in contrast to late industrial societies with class division;

· Preservation in everyday life of combinations of polytheistic and monotheistic ideas, the role of ancestors, orientation to the past;

· The main regulator of public life is tradition, custom, adherence to the norms of life of previous generations. The huge role of ritual, etiquette. Of course, the "traditional society" significantly limits scientific and technological progress, has a pronounced tendency to stagnation, and does not consider the autonomous development of a free person as the most important value. But Western civilization, having achieved impressive successes, is currently facing a number of very difficult problems: ideas about the possibilities of unlimited industrial and scientific and technological growth turned out to be untenable; the balance of nature and society is disturbed; the pace of technological progress is unsustainable and threatens a global environmental catastrophe. Many scientists draw attention to the merits of traditional thinking with its emphasis on adaptation to nature, the perception of the human person as part of a natural and social whole.

Only the traditional way of life can be opposed to the aggressive influence of modern culture and the civilizational model exported from the West. For Russia, there is no other way out of the crisis in the spiritual and moral sphere, except for the revival of the original Russian civilization on the basis of the traditional values ​​of national culture. And this is possible provided that the spiritual, moral and intellectual potential of the bearer of Russian culture, the Russian people, is restored.

LITERATURE.

1. Irkhin Yu.V. Textbook "Sociology of Culture" 2006.

2. Nazaretyan A.P. Demographic utopia of "sustainable development" Social sciences and modernity. 1996. No. 2.

3. Mathieu M.E. Selected writings on mythology and ideology ancient egypt. -M., 1996.

4. Levikova S. I. West and East. Traditions and modernity. - M., 1993.

The way in it is characterized by a rigid class hierarchy, the existence of stable social communities (especially in the countries of the East), a special way of regulating life society based on traditions and customs. This organization of society seeks to preserve the socio-cultural foundations of life unchanged. Traditional society- agricultural society.

For a traditional society, as a rule, are characterized by:
-traditional economy
- the predominance of the agrarian way;
- structure stability;
- estate organization;
- low mobility;
- high mortality;
- high birth rate;
-Low life expectancy.

The traditional person perceives the world and the established order of life as something inseparably integral, holistic, sacred and not subject to change. A person's place in society and his status are determined by tradition (as a rule, by birthright).

In a traditional society, collectivist attitudes prevail, individualism is not welcome (because the freedom of individual actions can lead to a violation of the established order time-tested). In general, traditional societies are characterized by the primacy of collective interests over private ones, including the primacy of the interests of existing hierarchical structures (state, clan, etc.). It is not so much individual capacity that is valued, but the place in the hierarchy (bureaucratic, class, clan, etc.) that a person occupies.

In a traditional society, as a rule, relations of redistribution rather than market exchange prevail, and elements of a market economy are tightly regulated. This is due to the fact that free market relations increase social mobility and change the social structure of society (in particular, they destroy estates); the system of redistribution can be regulated by tradition, but market prices are not; forced redistribution prevents `unauthorized` enrichment/impoverishment of both individuals and classes. The pursuit of economic gain in a traditional society is often morally condemned, opposed to selfless help.

In a traditional society, most people live all their lives in a local community (for example, a village), connections with a `big society` rather weak. At the same time, family ties, on the contrary, are very strong.
The worldview (ideology) of a traditional society is conditioned by tradition and authority.

Transformation of traditional society
Traditional society is extremely stable. As well-known demographer and sociologist Anatoly Vishnevsky writes, `everything is interconnected in it and it is very difficult to remove or change any one element`.

In ancient times, changes in traditional society occurred extremely slowly - over generations, almost imperceptibly for an individual. Accelerated periods development took place in traditional societies (a striking example is the changes in the territory of Eurasia in the 1st millennium BC), but even in such periods, changes were carried out slowly by modern standards, and upon their completion society again returned to a relatively static state with a predominance of cyclical dynamics.

At the same time, since ancient times, there have been societies that cannot be called completely traditional. The departure from the traditional society was associated, as a rule, with the development of trade. This category includes Greek city-states, medieval self-governing trading cities, England and Holland of the 16th-17th centuries. Ancient Rome stands apart (until the 3rd century AD) with its civil society.

The rapid and irreversible transformation of traditional society began to occur only from the 18th century as a result of the industrial revolution. By now this process took over almost the entire world.

Rapid changes and departure from traditions can be experienced by a traditional person as a collapse of landmarks and values, a loss of the meaning of life, etc. Since adaptation to new conditions and a change in the nature of activity are not included in the strategy of a traditional person, the transformation of society often leads to the marginalization of part of the population.

The most painful transformation of a traditional society occurs when the dismantled traditions have a religious justification. At the same time, resistance to change can take the form of religious fundamentalism.

During the period of transformation of a traditional society, authoritarianism may increase in it (either in order to preserve traditions, or in order to overcome resistance to change).

The transformation of traditional society ends with a demographic transition. The generation that grew up in small families has a psychology that differs from that of a traditional person.

Opinions on the need (and degree) of transformation of traditional society differ significantly. For example, the philosopher A. Dugin considers it necessary to abandon the principles of modern society and return to the `golden age` of traditionalism. Sociologist and demographer A. Vishnevsky argues that traditional society has `no chance`, although it `violently resists`. According to the calculations of the academician of the Russian Academy of Natural Sciences, Professor A. Nazaretyan, in order to completely abandon the development and return society in a static state, the human population must be reduced by several hundred times.

Traditional, industrial and post-industrial. The traditional society is the first in time historical development form of organization human relations. This social order stands at the first stage of development and is characterized by a number of the following features.

First of all, a traditional society is a society whose life is based on an agricultural (subsistence) economy using extensive technologies and primitive crafts. Typical for the period of the Ancient World and the Middle Ages. It is believed that almost any society that existed in the period from the primitive community to the beginning is traditional.

The tools used during this period are manual. Their improvement and modernization took place at a very slow, almost imperceptible rate of natural forced evolution. economic system was based on the use of subsistence farming, mining, construction, and trade.

The social system of this type of society is class-corporate, it is stable and immobile for centuries. There are several estates that do not change for a long time, maintaining the static and unchanging nature of life. Many traditional societies commodity relations are generally not characteristic or are so poorly developed that they are focused only on meeting the needs of a small stratum of the social elite.

The traditional society has the following features. It is characterized by the complete dominance of religion in human life is considered the implementation of divine providence. The most important quality man is collectivism, a sense of belonging to his class, a close connection with the land where he was born. Individualism is not yet characteristic of people. At this time, the spiritual life was more significant for a person compared to the material.

The rules of life in a team, coexistence with neighbors, attitude to power were determined by tradition. A person acquired status at birth. was interpreted solely from the point of view of religion, therefore, the attitude to power was provided by an explanation of the divine purpose of the government to fulfill its role in society. enjoyed indisputable authority and played a paramount role in the life of society. Such a society is not characterized by mobility.

Examples of traditional societies today are the ways of life in most countries of North and Northeast Africa (Ethiopia, Algeria), South-East Asia(Vietnam).

In Russia, a society of this type existed until the middle of the 19th century. Despite this, by the beginning of the century it was one of the largest and most influential countries in the world, had the status of a great power.

The main spiritual values ​​that a traditional society has are traditions, the culture of ancestors. Cultural life was focused mainly on the past: respect for ancestors, admiration for cultural monuments and works of previous eras. Culture is characterized by homogeneity, orientation to its own traditions and rather categorical rejection of alternative cultures of other peoples.

Many researchers believe that traditional society is characterized by a culture of lack of choice. The dominant worldview in society and stable traditions provide a person with a ready-made clear and spiritual guide. Therefore, the world around is understandable to a person and does not cause unnecessary questions.

The development of society is a stepwise process, representing an upward movement from the simplest economy to a more efficient, advanced one. In the 20th century, well-known political scientists and sociologists put forward a theory according to which society overcomes three stages of its development: agrarian, industrial and post-industrial. Let us dwell in more detail on the agrarian society.

Agrarian society by types, features, features, characteristics

An agrarian, traditional or pre-industrial society is based on the traditional values ​​of humanity. This type of society main goal sees the preservation of the traditional way of life, does not accept any changes and does not strive for development.

The agrarian society is characterized by a traditional economy, which is characterized by redistribution, and the manifestation of market relations and exchange is severely suppressed. In a traditional society, there is a priority of the attention of the state and the ruling elite over the individual's own interests. All politics is based on an authoritarian type of power.

The status of a person in society is determined by his birth. The whole society is divided into estates, the movement between which is impossible. The class hierarchy is again based on the traditional way of life.

An agrarian society is characterized by high mortality and birth rates. And at the same time a low life expectancy. Very strong family ties.

The pre-industrial type of society has been preserved for a long time in many countries of the East.

Economic Features of Agrarian Civilization and Culture

The basis of the traditional society is agriculture, the main components of which are agriculture, cattle breeding or fishing in coastal areas. A priority a certain kind economy depends on climatic conditions and the geographical location of the place of settlement. The agrarian society itself is completely dependent on nature and its conditions, while a person does not make changes to these forces, without trying to tame them. For a long time, subsistence farming prevailed in pre-industrial society.

Industry is either non-existent or insignificant. Handicraft labor is poorly developed. All labor is aimed at satisfying the basic needs of a person; society does not even try to strive for more. Extra hours of work are recognized by society as a punishment.

A person inherits a profession and occupation from his parents. The lower classes are excessively devoted to the higher ones, hence such a system of state power as a monarchy.

All values ​​and culture as a whole are dominated by traditions.

Traditional agrarian society

As already mentioned, an agrarian society is based on the simplest craft and agriculture. The time frame for the existence of this society - Ancient world and the Middle Ages.

At that time, the economy was based on the use of natural resources without any changes in the latter. Hence the small development of tools, which remain manual for a very long time.

The economic sphere of society is dominated by:

• construction;
• extractive industries;
• natural economy.

There is trade, but it is not well developed, and the development of the market is not encouraged by the authorities.

Traditions give a person an already established system of values, the main role in which is occupied by religion and the undeniable authority of the head of state. The culture is based on the traditional reverence for one's own history.

The process of transforming the traditional agrarian civilization

An agrarian society is quite resistant to any changes, since its basis is traditions and an established way of life. The transformations are so slow that they are invisible to a single person. Much easier transformations are given to states that are not fully traditional. As a rule, this is a society with developed market relations - Greek policies, trading cities of England and Holland, Ancient Rome.

The impetus for the irreversible transformation of the agrarian civilization was the industrial revolution of the 18th century.

Any transformations in such a society are very painful for a person, especially if religion was the foundation for a traditional society. A person loses orientation and values. At this time, there is a strengthening of the authoritarian regime. The demographic transition completes all changes in society, in which the psychology of the younger generation changes.

Industrial and post-industrial agrarian society

industrial society characterized by a sharp leap in the development of industry. A sharp increase in the rate of economic growth. This society is characterized by "optimism of modernizers" - an unshakable confidence in science, with the help of which it is possible to solve any problems that have arisen, including social ones.

In this society, a purely consumer attitude towards nature is the maximum development of available resources, pollution of nature. An industrial society lives one day, striving to meet social and domestic needs in full here and now.

Post-industrial society is just beginning its path of development.

In a post-industrial society, the following come to the fore:

• high tech;
• information;
• knowledge.

Industry is giving way to the service sector. Knowledge and information have become the main commodity in the market. Science is no longer recognized as omnipotent. Mankind is finally beginning to realize all the negative consequences that have fallen on nature after the development of the industry. are changing public values. Preservation of the environment and protection of nature come to the fore.

The main factor and sphere of production of an agrarian society

The main factor of production for an agrarian society is land. That is why the agrarian society practically excludes mobility, as it is completely dependent on the place of residence.

The main sphere of production is agriculture. All production is based on the procurement of raw materials, food. All members of society, first of all, strive to satisfy everyday needs. The basis of the economy is the family economy. Such a sphere may not always satisfy all human needs, but most of them for sure.

Agrarian State and Agrarian Fund

The Agrarian Fund is a state apparatus that is engaged in providing the country with adequate food. Its main task is to support the development of agricultural business in the country. The Fund is responsible for the import and export of agricultural goods, distributes products within the country.

Human civilization needs quality food, which can only be provided by developed agriculture. At the same time, it is important to take into account that agriculture has never been a highly profitable industry. Entrepreneurs abandon this type of business as soon as they encounter difficulties and lose profits. In this case, the agrarian policy of the state helps agricultural production by allocating the necessary funds to compensate for possible losses.

In developed countries, the rural way of life and family farming are gaining more and more popularity.

Agricultural modernization

Agrarian modernization is based on increasing the rate of development of agricultural production and sets itself the following tasks:

• creation of a new model of economic growth in agriculture;


• creation of favorable economic trends for the agricultural business;


• improving rural infrastructure;


• attracting the younger generation to the village for life and work;


• assistance in solving land problems;


• environmental protection.

The main assistant of the state in modernization is private business. Therefore, the state is obliged to meet the needs of the agricultural business and help its development in every possible way.

Modernization will bring agricultural and agricultural production to the proper level in the country, improve the quality of food, create additional jobs in the countryside and increase the standard of living of the population of the country as a whole.

One type of economy is traditional economy. This form is quite specific, because the practice of using resources here is determined by historical traditions and customs. On the this moment traditional economics is archaism; it will not be possible to meet such a form in any state, since market relations have penetrated everywhere. However, for sub-systems (for example, some nationalities) of a number developing countries the traditional economy continues to be relevant. Vivid examples The traditional economy is a communal system where there is a leader who distributes resources exclusively within the community or tribe, or small-scale production, such as a farm.

Signs of a traditional economy

The traditional economy differs from other systems in the following characteristics:

The first feature of the traditional economy ( primitive technology) is its main problem. To understand its cause, you will have to delve into management, one of the rules of which is that any organizational or strategic change will meet with resistance from employees. The leader, as a rule, restrains the penetration of new technologies and advanced information, so as not to subject established traditions to doubt and discussion. In addition, an irrational and unoptimized economy minimizes the unemployment rate, and, consequently, the risk of popular unrest. A similar management principle is described in George Orwell's novel 1984, although it refers to a command economy.

The traditional economy denies any market principles. Trade is only carried out when there is a surplus of products (for example, food), which happens very rarely. As a rule, the traditional economy does not have a national currency, and money, which is an instrument of commodity exchange, is compensated by direct barter.

Advantages and disadvantages of the traditional economy

Let's try to collect all the pros and cons of the traditional form in one scheme:

The advantages of the traditional economy are the stability of society and the high quality of products. The traditional economy, according to experts, can last forever if it is not subjected to outside pressure. No global financial crisis will affect the traditional economy - this is the explanation for the first benefit. The high quality of products is due to the fact that the state produces for myself, therefore, has a direct interest in the quality of the product. Loss of quality occurs, as a rule, as a result of lower costs or an increase in production rates - neither of which is relevant for the traditional economy.

The cons are obvious. As the traditional economy moves away from automation, it has to put up with slow production rates. AT similar conditions there can be no talk of reserves for years to come - members of a traditional society are forced to work always without expecting to create any savings for old age. Currency can be stored and used when needed - this is not possible with barter in kind: the products that are most often the subject of exchange simply deteriorate.

Where can you find the traditional economy now?

Elements of the traditional economy can be found in almost any country, since every economy (albeit not always to a large extent) depends on natural resources. AT pure form the traditional form can be found:

• Northern Russian peoples who are engaged in hunting, fishing and reindeer herding.

• In the countries of Southeast Asia that are considered backward (such as Bangladesh, Myanmar, Nepal). A good example of the traditional economy has long been Bangladesh due to the prevalence of subsistence production and the exceptional poverty of the population, however, market economy came there in the form of the world famous microfinance organization Grameen Bank, which became the progenitor of social business (you can read about social business, Grameen Bank and its founder in this article -).

• In a number African countries, such as the Republic of Kenya, where they are engaged in cattle breeding and subsistence production (moreover, women pull the plow), Guinea-Bissau (the poorest country in the world) - nomadic animal husbandry, Burkina Faso - agriculture.

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