Traditions: what is it? Types of traditions - national, social, cultural, religious and others. What is custom: definition, history, sources and interesting facts What is tradition definition

1) Tradition- (lat. tiaditio - transmission) - a form of continuity in various types of human. activity, material and spiritual, which implies full and partial reproduction of the methods, techniques and content of the activities of previous generations. In the class about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist culture and the formation of the new man, the socialist acquires great importance. T.

2) Tradition- (from Latin traditio - tradition) - 1) transmission of samples and norms of spiritual life, sacred texts, rituals and morality from generation to generation. The tradition is namelessly authoritative, accepted and transmitted in free agreement with the fact that the bearers who have passed away have a voice in the lives of the heirs. The tradition is not transmitted mechanically, but in the living creative effort of its participants. 2) Tradition is often mistakenly identified with traditionalism, neglecting the fact that participation in the life of tradition allows the individual to counteract the degeneration of a person in a mass society. 3) In hermeneutics: participation in the life of tradition is necessary for the understanding of sacred texts (G.-G. Gadamer).

3) Tradition- (from Lat. - transmission) - a mechanism for the reproduction of social institutions and norms; transmission of spiritual values ​​from generation to generation; social relations that are distinguished by a certain historical stability, repetition, and generality. The traditions that have developed in society, reflecting the objective conditions of its existence, express continuity in public life and consolidate its most stable moments. Traditions show the life of the past in the present and the future. The existence of traditions, their formation, consolidation, development and disappearance are determined by social circumstances, ideas and ideals of people.

4) Tradition - (from lat. traditio - transmission) - an anonymous, spontaneously formed system of samples, norms, rules, etc., which is guided in their behavior by a fairly large and stable group of people. T. can be so wide as to cover the entire society in a certain period of its development. The most stable T., as a rule, are not perceived as something transient, having a beginning and an end in time. This is especially evident in the so-called. traditional society, where T. determined all, no matter how important aspects of social life. T. have a clearly expressed dual character: they combine description and evaluation (norm) and are expressed by descriptive-evaluative statements. T. accumulates previous experience of successful collective activity, and they are a kind of its expression. On the other hand, they represent a blueprint and prescription for future behavior. T. is what makes a person a link in the chain of generations, which expresses his stay in historical time, his presence in the "present" as a link connecting the past and the future. Two extremes in the interpretation of T. - traditionalism and anti-traditionalism - oppose T. to reason: the first puts T. above reason, the second evaluates it as a prejudice that must be overcome with the help of reason. T. and reason do not oppose, however, each other: T. is affirmed through reflection on past activities And does not require blind obedience. The opposition of technology and reason, characteristic of the Enlightenment and romanticism, did not take into account the fact that reason is not some kind of initial factor, designed to play the role of an impartial and infallible judge. Reason develops historically, and rationality can be considered as one of T. the basis of predispositions to actions and evaluations "(P. Feyerabend). At the same time, the mind is not one of many equal T., but a special, one might say, privileged T. It is older than all other T. and is able to survive any of them. It is universal and covers all people, while all other T. are limited not only in time, but also in space. Mind is the most flexible of the technologies, changing from epoch to epoch. It is a critical, and in particular, a self-critical T. And, finally, the mind deals with the truth, the standards of which are not conventional. T. pass through the mind and can be evaluated by it. This assessment is always historically limited, since the mind always belongs to a certain era and shares all its "prejudices". Nevertheless, the assessment of the mind can be broader and deeper than the assessment of one T. with t. sp. some other, non-universal and non-critical. Different T. do not just coexist with each other. They form a certain hierarchy in which the mind occupies a special place. The opposition between the mind and the mind is relative: the mind is formed with the participation of the mind, and the mind itself is a continuation and development of the rationality immanently inherent in the man of the mind. “Even the most genuine and enduring tradition is formed not just naturally, thanks to the ability to self-preserve what is available, but requires consent, acceptance, care. In essence, tradition is the preservation of what is, the preservation that is carried out with any historical changes. But such preservation is an act of reason, distinguished, however, by its invisibility” (H. G. Gadamer). Everyday life relies heavily on T., and appealing to it is a standard method of practical argumentation. Turning to T. is a common way of reasoning in morality. Our moral institutions and actions are largely determined by T. All attempts to substantiate or improve the moral system, abstracting from T., inevitably remain declarative and have no practical consequences. It would be completely unrealistic to expect modern science to justify some new morality. The argument to T. is inevitable in all scientific reasoning, which includes the "present" as a topic of discussion or as one of the factors that determine the position of the researcher. “... In the sciences of the spirit, in spite of all their methodologism, there is an active moment of tradition, which constitutes their true essence and characteristic feature” (Gadamer). Feierabend P. Fav. works on the methodology of science. M., 1986; Gadamer H.G. Truth and method. M., 1988; Ivin A.A. Theory of argumentation. M., 2000.

5) Tradition - (lat. traditio - transmission, imparting) - a universal form of fixation, consolidation and selective preservation of certain elements of sociocultural experience, as well as a universal mechanism for its transmission, ensuring stable historical and genetic continuity in sociocultural processes. Thus, communication includes what is transmitted (recognized as important and necessary for the normal functioning and development of society and its subjects, a certain amount of sociocultural information), and how this transmission is carried out, i.e. communicative-translational-transmutation method of intra- and intergenerational interaction of people within a particular culture (and corresponding subcultures) based on a relatively common understanding and interpretation of meanings and meanings accumulated in the past of this culture (and corresponding subcultures). T. ensures the reproduction in the systems of real ("live", "immediate") activity of the samples of the past ("dead", "reified") activity that have stood the test of time, i.e. it determines the present and the future by the past, which has already come true and acts as the sum of the conditions for any sociocultural activity. Such an understanding of T. makes this concept applicable to almost any fragments and levels of organization of sociocultural experience (both the past - cultural heritage, and the present), which sometimes serves as the basis for identifying T. and sociocultural experience. The latter, however, is illegitimate, since in order to be included in the T. system, sociocultural experience must undergo selective selection for stability and relative mass reproduction in the structures of activity. In the narrow sense of the word, the term T. is used to characterize self-organizing and self-regulating (autonomous) subsystems of human activity and the sociocultural experience associated with them, the functioning and development of which is not associated with institutional forms of support through a special apparatus of power. The behavior of social subjects, organized and regulated with the help of t., does not imply the formulation and explication of goals by acting subjects, its meanings are hidden (given) in itself. The legitimacy of traditional forms of action is substantiated and legitimized by the very fact of their existence in the past, and their effectiveness is assessed through the accuracy of following the accepted pattern. This type of ritual can be called authentic, "primary", non-reflexive ritual. It is transmitted both directly and practically, through the reproduction of certain forms of action and following certain regulatory rules of behavior (ritual), and orally through folklore and mythology. All elements of Taurus are permeated with symbolic content and refer to the meanings and archetypes fixed in a particular culture. The loss of semantic components in the ritual form of existence of authentic Tajikism reduces it to the level of custom as a constantly and massively reproduced form. This type of t. statically reproduces the past and is only capable of extensive development, selecting elements of sociocultural experience according to the matrix fixed in this culture. As a rule, it is about such t. that we are talking about "conservativeness", "inertness", "invariance", etc. T. as a form of fixation and a mechanism for the transmission of cultural contents. Already in ancient Eastern, and especially in ancient societies, t. takes on its transformed form, being reflected and rationalized within the framework of a professionally created culture. Here it is fixed in certain texts, receives a written-symbolic expression. Having undergone this kind of processing, T. again returns to the layer of real behavior and can be quite consciously supported and transformed by acting subjects. Moreover, this return has a significantly different character depending on the agents to whom T is addressed. It can be socialized in the activities of both "consumers" and "creators" of culture. In the latter case, such specific types of it as, for example, author's t. It is in these cases that one can speak of non-authentic, "secondary", reflexive T. The totality of "primary" and "secondary" T. constitutes the concept of T. in the broadest sense of the word. Both these types of T. are united by their self-organizing nature, functioning in an autonomy regime that does not involve institutionalized forms of support. What distinguishes, first of all, is one or another degree of reflection of "secondary" T. and changes due to this in their regulatory potential. "Secondary" technologies are capable of intensive development, suggest the possibility of restructuring the past through its constant reinterpretation in active and symbolic forms, select elements of sociocultural experience by changing the very matrices rooted in culture. In this sense, the possibility of changing the T. is a condition for its constant reproduction and preservation in sociocultural systems. A broad understanding of t. allows us to consider it as a universal form and a mechanism for ordering and structuring the contents of any culture and its subsystems that are important for living generations of people. Providing continuity, it presupposes, on the one hand, the setting of certain boundaries of human activity, giving it spatio-temporal stability, a certain inertia, and, on the other hand, a certain shift in values ​​in the transmitted contents, i.e. gradual explicit or implicit (not reflected by individuals) their change. Innovation takes root in society only when it fits into the system of existing values ​​of sociocultural experience, is consistent with the existing T. or generates a new T.T., therefore, to a large extent, there is something that keeps us in culture and history. "Binding" a person with the past, closing (to a certain extent) for him the possibility of retrospective arbitrariness, T. opens up to him the prospect of freedom in the present and future on the basis of the past. A special type of T. are the so-called negative T., i.e. based not on the approval of any values, but on the denial of values ​​unacceptable for a given culture or subjects. The latter are either condemned or prohibited explicitly (through taboos) or covertly (through the permission of another). Negative T. is built on the basis of a model of how not to act or what not to focus on. Thus, it turns out to be dependent on its "enemy", and, therefore, involuntarily contributes to the consolidation, preservation and translation of those meanings and meanings with which it is trying to fight. Thus, the fight against religious heresies contributed to the preservation of the ideas preached in them. It does not fall into the field of action of T. only explicitly (reflexively) or implicitly not evaluated - value-neutral. It is not noticed, hushed up and dies. The loss of value in technology is the cessation of movement, the impossibility of development in a given direction. The phenomena associated with this value fall out of the system of translation and, as it were, cease to exist, in any case, in actuality. Being genetically the primary form of ordering and structuring sociocultural experience and the activities of social objects, t. serves as the basis for the emergence of sociocultural norms. However, in developed social systems, t. itself can be considered as a special type of normative regulation. If the norm presupposes to the limit heteronomous, authorial sources of its origin, as if introduced into the array of available experience by the subject from the outside and supported by certain social institutions, then the norm can be interpreted as a kind of autonomous in origin and non-institutionalized norms, which is true, first of all, for "primary" T. Already “secondary” t., having a derivative from the subject, but not requiring institutionalization, can be considered as occupying an intermediate position between the norm itself and the t. customary law. On the other hand, the actual norms, being stereotyped and internalized in the activities of subjects, lose the need for constant institutional support and can evolve into T. Regulation of social systems ch. about. on the basis of T. (as a rule, "primary") or the actual innovation norm serves (along with others) as one of the criteria for distinguishing the so-called. traditional and modern societies. In modern (industrial and post-industrial) societies, the sphere of activity of T. is narrowing, among the T. themselves the weight of “secondary” T. T. is increasing. slogan "liberation from the oppression of the past." However, in these societies, the role of technology as an indispensable mechanism for the development of culture is preserved. V.L. Abushenko

6) Tradition- (lat. traditio - transmission) - a kind (or form) of custom, characterized by special stability and directed efforts of people to keep the forms of behavior inherited from previous generations unchanged. T. is characterized by: a careful attitude to the previously established way of life as a cultural heritage of the past; attention not only to the content of behavior, but also to its external manifestations, to style, as a result of which the external form of behavior becomes especially stable. In cases where this form is strictly canonized and begins to dominate the content of people's behavior, ritual becomes a rite, degenerates into a ritual. T., which have developed in about-ve or collective, reflecting objective conditions of its existence, express continuity in a public life and fix in itself its most steady moments. T. (national, cultural, domestic, sometimes also referred to as socio-political T.) play a progressive role as long as they meet historical needs. They become a brake on social development when they cultivate an obsolete way of life. An example is the patriarchal attitude towards women, polygamy, kalym, to-rye they sometimes try to portray as national T. The program of the CPSU, pointing to the need to combat harmful T. of the past, hindering the progress of socialist society, at the same time emphasizes the need to "develop in every possible way new, the revolutionary traditions of the builders of communism, common for all nations...” (Program of the CPSU, p. 115). Using the revolutionary legacy of the past, the socialist society constantly enriches it with new content, corresponding to the conditions of communist construction. This is one aspect of the communist education of the masses.

7) Tradition- (from lat. traditio - transmission) - the transfer of spiritual values ​​from generation to generation; cultural life is based on tradition. Tradition is also what is passed down; at the same time, everything that is based on tradition is called traditional.

8) Tradition- (lat. traditio - transmission, tradition) - customs, rituals, social institutions, ideas and values, norms of behavior, historically established and transmitted from generation to generation; elements of the socio-cultural heritage that are preserved in the society or in separate social groups for a long time. A distinction is made between progressive, associated with the creative development of culture, and reactionary, associated with obsolete remnants of the past. In science, T. means the continuity of knowledge and research methods; in art, the continuity of style and craftsmanship.

Tradition

(lat. tiaditio - transmission) - a form of continuity in various types of human. activity, material and spiritual, which implies full and partial reproduction of the methods, techniques and content of the activities of previous generations. In the class about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist culture and the formation of the new man, the socialist acquires great importance. T.

(from Latin traditio - tradition) - 1) transmission of samples and norms of spiritual life, sacred texts, rituals and morality from generation to generation. The tradition is namelessly authoritative, accepted and transmitted in free agreement with the fact that the bearers who have passed away have a voice in the lives of the heirs. The tradition is not transmitted mechanically, but in the living creative effort of its participants. 2) Tradition is often mistakenly identified with traditionalism, neglecting the fact that participation in the life of tradition allows the individual to counteract the degeneration of a person in a mass society. 3) In hermeneutics: participation in the life of tradition is necessary for the understanding of sacred texts (G.-G. Gadamer).

(from lat. - transmission) - a mechanism for the reproduction of social institutions and norms; transmission of spiritual values ​​from generation to generation; social relations that are distinguished by a certain historical stability, repetition, and generality. The traditions that have developed in society, reflecting the objective conditions of its existence, express continuity in public life and consolidate its most stable moments. Traditions show the life of the past in the present and the future. The existence of traditions, their formation, consolidation, development and disappearance are determined by social circumstances, ideas and ideals of people.

(from lat. traditio - transmission) - an anonymous, spontaneously formed system of samples, norms, rules, etc., which is guided in their behavior by a fairly large and stable group of people. T. can be so wide as to cover the entire society in a certain period of its development. The most stable T., as a rule, are not perceived as something transient, having a beginning and an end in time. This is especially evident in the so-called. traditional society, where T. determined all, no matter how important aspects of social life. T. have a clearly expressed dual character: they combine description and evaluation (norm) and are expressed by descriptive-evaluative statements. T. accumulates previous experience of successful collective activity, and they are a kind of its expression. On the other hand, they represent a blueprint and prescription for future behavior. T. is what makes a person a link in the chain of generations, which expresses his stay in historical time, his presence in the "present" as a link connecting the past and the future. Two extremes in the interpretation of T. - traditionalism and anti-traditionalism - oppose T. to reason: the first puts T. above reason, the second evaluates it as a prejudice that must be overcome with the help of reason. T. and reason do not oppose, however, each other: T. is affirmed through reflection on past activities And does not require blind obedience. The opposition of technology and reason, characteristic of the Enlightenment and romanticism, did not take into account the fact that reason is not some kind of initial factor, designed to play the role of an impartial and infallible judge. Reason develops historically, and rationality can be considered as one of T. the basis of predispositions to actions and evaluations "(P. Feyerabend). At the same time, the mind is not one of many equal T., but a special, one might say, privileged T. It is older than all other T. and is able to survive any of them. It is universal and covers all people, while all other T. are limited not only in time, but also in space. Mind is the most flexible of the technologies, changing from epoch to epoch. It is a critical, and in particular, a self-critical T. And, finally, the mind deals with the truth, the standards of which are not conventional. T. pass through the mind and can be evaluated by it. This assessment is always historically limited, since the mind always belongs to a certain era and shares all its "prejudices". Nevertheless, the assessment of the mind can be broader and deeper than the assessment of one T. with t. sp. some other, non-universal and non-critical. Different T. do not just coexist with each other. They form a certain hierarchy in which the mind occupies a special place. The opposition between the mind and the mind is relative: the mind is formed with the participation of the mind, and the mind itself is a continuation and development of the rationality immanently inherent in the man of the mind. “Even the most genuine and enduring tradition is formed not just naturally, thanks to the ability to self-preserve what is available, but requires consent, acceptance, care. In essence, tradition is the preservation of what is, the preservation that is carried out with any historical changes. But such preservation is an act of reason, distinguished, however, by its invisibility” (H. G. Gadamer). Everyday life relies heavily on T., and appealing to it is a standard method of practical argumentation. Turning to T. is a common way of reasoning in morality. Our moral institutions and actions are largely determined by T. All attempts to substantiate or improve the moral system, abstracting from T., inevitably remain declarative and have no practical consequences. It would be completely unrealistic to expect modern science to justify some new morality. The argument to T. is inevitable in all scientific reasoning, which includes the "present" as a topic of discussion or as one of the factors that determine the position of the researcher. “... In the sciences of the spirit, in spite of all their methodologism, there is an active moment of tradition, which constitutes their true essence and characteristic feature” (Gadamer). Feierabend P. Fav. works on the methodology of science. M., 1986; Gadamer H.G. Truth and method. M., 1988; Ivin A.A. Theory of argumentation. M., 2000.

(lat. traditio - transmission, imparting) - a universal form of fixation, consolidation and selective preservation of certain elements of sociocultural experience, as well as a universal mechanism for its transmission, ensuring stable historical and genetic continuity in sociocultural processes. Thus, communication includes what is transmitted (recognized as important and necessary for the normal functioning and development of society and its subjects, a certain amount of sociocultural information), and how this transmission is carried out, i.e. communicative-translational-transmutation method of intra- and intergenerational interaction of people within a particular culture (and corresponding subcultures) based on a relatively common understanding and interpretation of meanings and meanings accumulated in the past of this culture (and corresponding subcultures). T. ensures the reproduction in the systems of real ("live", "immediate") activity of the samples of the past ("dead", "reified") activity that have stood the test of time, i.e. it determines the present and the future by the past, which has already come true and acts as the sum of the conditions for any sociocultural activity. Such an understanding of T. makes this concept applicable to almost any fragments and levels of organization of sociocultural experience (both the past - cultural heritage, and the present), which sometimes serves as the basis for identifying T. and sociocultural experience. The latter, however, is illegitimate, since in order to be included in the T. system, sociocultural experience must undergo selective selection for stability and relative mass reproduction in the structures of activity. In the narrow sense of the word, the term T. is used to characterize self-organizing and self-regulating (autonomous) subsystems of human activity and the sociocultural experience associated with them, the functioning and development of which is not associated with institutional forms of support through a special apparatus of power. The behavior of social subjects, organized and regulated with the help of t., does not imply the formulation and explication of goals by acting subjects, its meanings are hidden (given) in itself. The legitimacy of traditional forms of action is substantiated and legitimized by the very fact of their existence in the past, and their effectiveness is assessed through the accuracy of following the accepted pattern. This type of ritual can be called authentic, "primary", non-reflexive ritual. It is transmitted both directly and practically, through the reproduction of certain forms of action and following certain regulatory rules of behavior (ritual), and orally through folklore and mythology. All elements of Taurus are permeated with symbolic content and refer to the meanings and archetypes fixed in a particular culture. The loss of semantic components in the ritual form of existence of authentic Tajikism reduces it to the level of custom as a constantly and massively reproduced form. This type of t. statically reproduces the past and is only capable of extensive development, selecting elements of sociocultural experience according to the matrix fixed in this culture. As a rule, it is about such t. that we are talking about "conservativeness", "inertness", "invariance", etc. T. as a form of fixation and a mechanism for the transmission of cultural contents. Already in ancient Eastern, and especially in ancient societies, t. takes on its transformed form, being reflected and rationalized within the framework of a professionally created culture. Here it is fixed in certain texts, receives a written-symbolic expression. Having undergone this kind of processing, T. again returns to the layer of real behavior and can be quite consciously supported and transformed by acting subjects. Moreover, this return has a significantly different character depending on the agents to whom T is addressed. It can be socialized in the activities of both "consumers" and "creators" of culture. In the latter case, such specific types of it as, for example, author's t. It is in these cases that one can speak of non-authentic, "secondary", reflexive T. The totality of "primary" and "secondary" T. constitutes the concept of T. in the broadest sense of the word. Both these types of T. are united by their self-organizing nature, functioning in an autonomy regime that does not involve institutionalized forms of support. What distinguishes, first of all, is one or another degree of reflection of "secondary" T. and changes due to this in their regulatory potential. "Secondary" technologies are capable of intensive development, suggest the possibility of restructuring the past through its constant reinterpretation in active and symbolic forms, select elements of sociocultural experience by changing the very matrices rooted in culture. In this sense, the possibility of changing the T. is a condition for its constant reproduction and preservation in sociocultural systems. A broad understanding of t. allows us to consider it as a universal form and a mechanism for ordering and structuring the contents of any culture and its subsystems that are important for living generations of people. Providing continuity, it presupposes, on the one hand, the setting of certain boundaries of human activity, giving it spatio-temporal stability, a certain inertia, and, on the other hand, a certain shift in values ​​in the transmitted contents, i.e. gradual explicit or implicit (not reflected by individuals) their change. Innovation takes root in society only when it fits into the system of existing values ​​of sociocultural experience, is consistent with the existing T. or generates a new T.T., therefore, to a large extent, there is something that keeps us in culture and history. "Binding" a person with the past, closing (to a certain extent) for him the possibility of retrospective arbitrariness, T. opens up to him the prospect of freedom in the present and future on the basis of the past. A special type of T. are the so-called negative T., i.e. based not on the approval of any values, but on the denial of values ​​unacceptable for a given culture or subjects. The latter are either condemned or prohibited explicitly (through taboos) or covertly (through the permission of another). Negative T. is built on the basis of a model of how not to act or what not to focus on. Thus, it turns out to be dependent on its "enemy", and, therefore, involuntarily contributes to the consolidation, preservation and translation of those meanings and meanings with which it is trying to fight. Thus, the fight against religious heresies contributed to the preservation of the ideas preached in them. It does not fall into the field of action of T. only explicitly (reflexively) or implicitly not evaluated - value-neutral. It is not noticed, hushed up and dies. The loss of value in technology is the cessation of movement, the impossibility of development in a given direction. The phenomena associated with this value fall out of the system of translation and, as it were, cease to exist, in any case, in actuality. Being genetically the primary form of ordering and structuring sociocultural experience and the activities of social objects, t. serves as the basis for the emergence of sociocultural norms. However, in developed social systems, t. itself can be considered as a special type of normative regulation. If the norm presupposes to the limit heteronomous, authorial sources of its origin, as if introduced into the array of available experience by the subject from the outside and supported by certain social institutions, then the norm can be interpreted as a kind of autonomous in origin and non-institutionalized norms, which is true, first of all, for "primary" T. Already “secondary” t., having a derivative from the subject, but not requiring institutionalization, can be considered as occupying an intermediate position between the norm itself and the t. customary law. On the other hand, the actual norms, being stereotyped and internalized in the activities of subjects, lose the need for constant institutional support and can evolve into T. Regulation of social systems ch. about. on the basis of T. (as a rule, "primary") or the actual innovation norm serves (along with others) as one of the criteria for distinguishing the so-called. traditional and modern societies. In modern (industrial and post-industrial) societies, the sphere of activity of T. is narrowing, among the T. themselves the weight of “secondary” T. T. is increasing. slogan "liberation from the oppression of the past." However, in these societies, the role of technology as an indispensable mechanism for the development of culture is preserved. V.L. Abushenko

(lat. traditio - transmission) - a kind (or form) of custom, characterized by special stability and directed efforts of people to keep unchanged the forms of behavior inherited from previous generations. T. is characterized by: a careful attitude to the previously established way of life as a cultural heritage of the past; attention not only to the content of behavior, but also to its external manifestations, to style, as a result of which the external form of behavior becomes especially stable. In cases where this form is strictly canonized and begins to dominate the content of people's behavior, ritual becomes a rite, degenerates into a ritual. T., which have developed in about-ve or collective, reflecting objective conditions of its existence, express continuity in a public life and fix in itself its most steady moments. T. (national, cultural, domestic, sometimes also referred to as socio-political T.) play a progressive role as long as they meet historical needs. They become a brake on social development when they cultivate an obsolete way of life. An example is the patriarchal attitude towards women, polygamy, kalym, to-rye they sometimes try to portray as national T. The program of the CPSU, pointing to the need to combat harmful T. of the past, hindering the progress of socialist society, at the same time emphasizes the need to "develop in every possible way new, the revolutionary traditions of the builders of communism, common for all nations...” (Program of the CPSU, p. 115). Using the revolutionary legacy of the past, the socialist society constantly enriches it with new content, corresponding to the conditions of communist construction. This is one aspect of the communist education of the masses.

(from lat. traditio - transmission) - the transfer of spiritual values ​​from generation to generation; cultural life is based on tradition. Tradition is also what is passed down; at the same time, everything that is based on tradition is called traditional.

(lat. traditio - transmission, tradition) - customs, rituals, social institutions, ideas and values, norms of behavior, historically established and transmitted from generation to generation; elements of the socio-cultural heritage that are preserved in the society or in separate social groups for a long time. A distinction is made between progressive, associated with the creative development of culture, and reactionary, associated with obsolete remnants of the past. In science, T. means the continuity of knowledge and research methods; in art, the continuity of style and craftsmanship.

You may be interested to know the lexical, direct or figurative meaning of these words:

- Structureless tonic (structureless tone, irrational) analogue of a message (signal). Specific anti-information...
Antilogos - See explanation in Art. EROS LOGOS CHAOS. ...
Abstractness is a characteristic of culture, social relations, reproductive activity, a component ...

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We often do not think about what turns us from a group of people living together into a real unit of society. And here the customs that have developed over the years play an important role. In our article, we will talk about what family traditions are, what is their significance, and also give examples of habits that occur in families from different countries and make our own list.

Family traditions: what is it

To define what a family tradition is, let's first define what it means - "family". According to the Big Encyclopedic Dictionary, it is “a small group based on marriage or consanguinity, whose members are connected by common life, mutual assistance, moral and legal responsibility.” This means that in a full-fledged cell of society, relatives not only live under the same roof, but also love each other, take care of each of their members, and spend time together. If some occupation or action is repeated repeatedly, passes from one generation to another, then it becomes a custom of this kind.

Family customs are not necessarily something grandiose and large-scale. Even modest weekly rituals that are instituted in one or another union can be considered a tradition. For example, cleaning on Saturdays, having breakfast together on Sunday mornings, or watching cartoons with the kids on Fridays.

Moreover, the habit of wishing each other good morning, kissing at a meeting or parting, a call that you have safely reached your destination, can also be attributed to the norms adopted in this cell of society.

Types of family traditions

The list of what can be attributed to family traditions can be endless. However, they can be conditionally divided into general ones, which are inherent in many people in different variations, and completely unique, specific rituals.

The first group includes such actions as:

Joint celebrations

In most houses in Russia, on a birthday, New Year, Easter, a large circle of relatives and close friends gather at a richly laid table to congratulate the birthday man or spend the outgoing year.

These days, it is customary to present gifts and souvenirs, write congratulations, sing songs and dance, make toasts, followed by the adoption of alcoholic beverages, which of course does not benefit the nation.

Joint meeting of important events in life

It is customary for many people to discuss daily or at least once a week in a narrow circle how the day went, what events happened, share their thoughts on this matter, give advice, or simply empathize from the bottom of their hearts. It also discusses plans for the weekend and the near future. Such close, frank communication is very uniting, allowing all members of the family to feel their importance and significance for the rest.

Joint travel

If circumstances permit, many spend their holidays together, if possible going to the sea or to another city. And there are those who prefer annual trips to the country in the summer, where outdoor recreation is combined with work duties. Any such trip brings a lot of positive to each of its participants, which strengthens the relationship of the household.

Photos for memory

I want to capture pleasant events on photographs so that, if desired, at any time I can return to a memorable day. Fashionable now photo shoots can become a good tradition, especially in families with children. After all, each age of the baby has its charms, and time flies so fast that you won’t have time to come to your senses. In addition, there are usually long joint preparations for such an event, and the child will perceive the shooting itself as an adventure.

Joint attendance at various events

Cinema, theater, exhibitions, museums, festivals - it's all very interesting and informative. If everyone in the house is set to develop their personality, then the household will never be bored with each other. So joint visits to cultural or entertainment events are a very good and useful custom.

The list of other common family traditions can be very long. After all, the smallest daily habits can also be attributed here, as well as all religious rites, national features associated, for example, with marriage or initiation into religion. Russia is a multinational country, and each nation has its own historical customs.

Specific customs include those features that are unique to your unit of society. For example, you like to eat only oatmeal for breakfast, or you don’t go to bed on Friday before dawn.

In addition, there are those actions that have developed on their own, and there are specially introduced ones. In any case, this is exactly what is repeated in one house with some periodicity.

The role of family traditions: what does their observance mean

If we single out the main positive theses, then they, perhaps, will sound like this:

• Traditions give a sense of stability, inviolability of marriage for spouses.
• Cultivate respect for elders.
• They instill a craving for work and order.
• They rally and unite relatives.
• They allow you to feel like an integral part of something big, strong, what we call a cell of society.

What are family traditions for children

It is especially important to observe established customs for babies, because it gives a feeling of stability, and therefore security. Guys love it when something is repeated many times, it is good for their psyche, makes the child calm and balanced. That is why doctors so strongly recommend observing the daily regimen.

The following traditions will be especially useful for children:

Reading bedtime stories and singing lullabies to babies

Evening reading not only develops the child's imagination, but also sets him in a calm mood, appropriate before going to bed, and the mother's voice always calms and lulls.

Joint games

In the age of computers, televisions and an endless number of entertainment, it is very easy to keep a child busy. However, the warmest memories from childhood will be exactly those when the baby played with his parents. It can be board games or outdoor activities, the main thing is that all relatives take part in the game.

Household duties

It's good when every member, even the smallest one, has some household chores. It does not have to be a fixed labor service. Classes can be changed and each time offer a new task. Invite your child to wipe the dust during one cleaning, and the next time to work with a vacuum cleaner. And with such an assignment, how to water the flowers, even kids are happy to cope.

family meals

Kisses and hugs

Psychologists say that to feel happy you need at least eight hugs a day. And kids need more. So hug the little ones for any reason. And a kiss at night will be a wonderful end to the day for both the child and the parents.

Preparing for the New Year

For many adults, one of the most magical moments of childhood is the New Year holidays. You can create a fairy tale together with your child, decorate the Christmas tree together with themed songs, make souvenirs as a gift for your relatives, write letters to Santa Claus. After all, the baby knows how to do what many adults have forgotten how to do - to believe in miracles.

All these and many other traditions will allow children to form the right attitude towards marriage as one of the main elements of their lives. Already as adults, they will carry into their young cell of society precisely those foundations and principles that they have learned from childhood.

Description of family traditions of different countries

Of course, every society has its own, historically established customs. Let's talk in more detail about what is accepted in other states.

In Russia

Since ancient times, traditions have been honored and protected in Russia, they were an important part of the life of both the common people and the nobles.

One of the main customs was a good knowledge of one's family, all one's ancestors up to the tenth generation. In an aristocratic environment, each family name was necessarily compiled family trees, which listed all the ancestors with names, patronymics, surnames and titles. Stories from the life of the ancestors were passed from mouth to mouth, and with the invention of the camera - pictures. Until now, many families carefully store old photo albums, gradually supplementing them with modern cards.

Respect for elders is one of the pillars of education in Russia. In our country, unlike Western countries, it is not customary to send parents to live out their lives in pensions and nursing homes. Children until the last day take care of their elders. And after their death, it is customary to commemorate departed relatives on the day of death and birthday, to look after their graves.

Another Russian feature that testifies to respect for one's family is the assignment of a patronymic to a child. This is a tribute, first of all, to the father. It was also often possible to meet a “family” name, that is, often found in this genus, when a child is named after one of the relatives.

The transmission of relics by inheritance was also widespread. And it is not necessarily jewelry worth a fortune. It can be simple, but dear to the heart things - interior items, cutlery. Often the wedding dress passed from mother to daughter.

Almost all of these traditions have been preserved in our society to this day. But many, unfortunately, are almost lost. For example, professional dynasties, when some craft was deeply studied, and its secrets were passed down from generation to generation.

A good trend has been a return to the roots and centuries-old traditions. "Russian House of Genealogy" offers assistance in compiling a family tree of a kind. They have more than five hundred genealogists on staff, working around the world, who will certainly find any archival documents that mention this or that surname. Also, experts not only compile a pedigree, but also teach this difficult craft. A rich choice of design will allow not only to make a tree for yourself out of interest, but also to purchase a genealogical book as an original and useful gift.

In Great Britain

This is a country that sacredly honors its customs, especially for aristocratic dynasties. Traditions are followed in everything from the daily rituals of morning porridge and evening tea to the concept of how to raise children.

One of the features of the English is the education in their children of strict control over their emotions. Saving face for a true gentleman is as important today as it was a couple of centuries ago.

in Italy

Italy is a very patriarchal state. Almost 90% of all enterprises there are related, that is, they are transferred from father to son. In addition, the surname in this state is not limited to a narrow circle of the closest relatives, all relatives are an important part of a large clan.

On holidays, the whole family gathers at a richly laid festive table, they joke, laugh, share news.

In America

Despite the fact that Americans are mostly workaholics and very career-oriented, there are three or more children in many cells of society. An interesting tradition is to take the baby with you everywhere, even to parties and gatherings with friends. It is believed that such early integration into society will help the child in adulthood.

Historically, family traditions are an integral part of the life of any society in every state. They are like cement when building a house, they bind all relatives, allow them not to lose common interests. So observe the existing customs and make new ones, then in your home there will always be an atmosphere of love and friendship.

Traditions are some historically established group experience embodied in social stereotypes, which is accumulated and reproduced in society. It is necessary to distinguish this concept from art, which represents a more individual creative activity. Through traditions, a certain group of individuals inherits the knowledge necessary for self-development and even survival. That is, this term can be interpreted as a certain mechanism of collective communication. Experts identify the main types of traditions: folk (ethnic), social, national, religious and cultural.

Origin of the term

The well-known word "tradition" for many has a fairly clear meaning. If we talk about literal translation, then in Latin the term means "transmission".

Initially, the concept of "tradition" was used only in a literal sense and denoted an action. The ancient Romans used it when they had to give someone a material object or marry a daughter. Subsequently, material objects faded into the background, they were pushed aside by the transmitted skills and abilities. Thus "tradition", or rather, its semantic spectrum, indicates the main difference from everything that could be summed up under this concept. Tradition is something that does not belong to a certain individual, as it is transferred from outside. The derived meaning is associated with everything that is connected with the distant past, which has irrevocably lost its novelty, is unchanged and symbolically stable. And strict adherence to customs relieves many of the need to independently comprehend the situation and make a decision.

Traditions and society

Each new generation, having at its disposal a certain set of traditional samples, does not accept and assimilate them in finished form, it involuntarily carries out their own interpretation. It turns out that society chooses not only its coming future, but also the past that has sunk into oblivion. Social groups and society as a whole, selectively accepting some elements of the social heritage, simultaneously reject others. Therefore, social traditions may well be both positive and negative.

national heritage

In general, traditions are the so-called element of culture, which arises in one generation and is transmitted from ancestors to descendants, remaining for a long time. These are certain norms, rules of conduct, rituals, procedures that must be followed. Considering the definition of the word “heritage” together with this term, we can say that the concepts are almost identical.

If we talk about national traditions, then these are rules that are manifested in almost everything. This applies not only to clothing, style and behavior in general, they are also manifested in movements, gestures and other elements that are present in the psychology of people. Such concepts and manifestations are very important for a person, since it is they who are able to launch an unconscious mechanism in a person who is clearly able to determine the line between "one's own" and "alien".

National traditions are a phenomenon that has been formed as a result of the life of each people or nation, regulated by functions in the human mind. In other words, regulation occurs in family life, in communication, and behavior. Traditions have their own characteristics, namely, they have high stability, continuity and even stereotyping. They are characterized by a long-term factor, which is the regulator of social phenomena.

Modern attitude to cultural traditions

The variety of traditions of most countries is sometimes simply amazing. The fact that for a certain people is the norm of everyday life, in another country can often be perceived as a personal insult. We can say that traditions are one of the fundamental things in the cultures of various countries of the world. Therefore, if you decide to relax in some exotic country, you must first familiarize yourself with its customs in order not to get into an awkward position. For example, in Turkey, one of the important traditions is the need to remove shoes when entering a house and a temple. In no case should you refuse an offer to drink a cup of tea, this can be perceived as an insult.

Not just a set of rules

Cultural traditions are not only a set of etiquette rules, they are a certain semantic flow aimed at showing the depth of the history of a particular country, they are values ​​laid down over the centuries, passed down from generation to generation to maintain and reveal the unique mentality of its inhabitants. For example: countries where Buddhism is widespread believe that touching a person’s head is unacceptable, since the human soul lives in it. Unfortunately, in many countries, traditional rites have gone out of fashion, so to speak, and have lost their value due to technological progress. I would like the interest in preserving one's culture not to lose its relevance in any corner of the world.

Word synonym

The word "tradition" is a feminine noun, if necessary, it can be replaced by the concepts custom, practice(masculine nouns), legacy, tradition(nouns of the middle gender). Instead of a single term, you can use phrases with the word "so", for example: so it is, so it is. Among writers, and not only among them, traditions are called unwritten laws. One of the most unusual synonyms in Russian for this noun is the word "itihasa", which means "that's exactly what happened." Most sources define a synonym for the word "tradition" in several variants, in which, in addition to those presented above, norm, establishment, habit, value. An interesting option is the use of the word "khashar" (a term that has long been included in the Turkic and Tajik languages ​​and means "joint work").

Religious traditions

Religion also has its own traditions, which makes it a spiritual and cultural treasure. represent a set of stable forms and methods of worshiping the gods (God). Each of the religions existing on earth carefully preserves and in every possible way maintains its tradition, but most often in each religion there are several traditions at once, for example: Orthodoxy, Catholicism, Protestantism - in Christianity, Shiites and Sunnis - in Islam, Mahayana and Hinayana - in Buddhism. The religious traditions of the East practice a certain technique of working with both the body and consciousness, which is aimed at enlightenment, i.e. obtaining extremely high states of human consciousness. Christian religious traditions include church attendance, prayers, confession and worship. The most famous holidays are Easter, Christmas, Epiphany, Trinity, Ascension, Annunciation. Also, not all traditions are observed, if only because in the digital age people have become not as pious as their ancestors were. Now, few people at the festive table ask for harvest or rain. Just a holiday has become another reason to get together with the whole family.

There is no future without a past

Traditions are a heritage that is unshakably authoritative, they are meekly accepted and transmitted in accordance with the fact that the departed ancestors - "carriers" - have a solid foundation in the life of their heirs - "followers".

They used it when it came to the need to give someone a certain object and even give their daughter in marriage. But the transferred item may be intangible. This, for example, can be a certain skill or habit: such an action in the figurative sense is also a traditio. Thus, the boundaries of the semantic spectrum of the concept of tradition strongly indicate the main qualitative difference between everything that can be summed up under this concept: tradition is, first of all, what is not created by an individual or is not a product of his own creative imagination, in short, what he does not belong, being transferred by someone from the outside, a custom.

This main difference often recedes into the background in consciousness, giving way to another, also significant, but derivative. For the everyday consciousness of the modern era, the word "tradition" is associated primarily with what is connected with the past, has lost its novelty and, therefore, opposes development and renewal, which in itself is unchanged, symbolizes stability up to stagnation, eliminates the need to comprehend the situation and decide.

Traditions in European culture

The understanding of tradition within European culture since modern times marked by this shift is generally based on a historical approach. The dynamic nature of this understanding, which makes it possible to see and evaluate the role and significance of tradition in the light of ongoing social changes, is also manifested, however, in the emergence of a general tendency towards inflation of the concept. If the original meaning of the concept of "tradition" included the aspect of special respect for the transmitted as a gift and, accordingly, for the very process of transmission, then in the future this aspect in secular culture is gradually lost. Already in late antiquity, the development of the concept of tradition into the central category of Christian theology led, on the one hand, to its normative expansion, and, on the other hand, to the emergence of conceptual difficulties in connection with the constitution of the opposition between tradition and ratio.

In the future, the formation of a secular worldview and the growth of the authority of the individual critical mind associated with it stimulated the deepening of this confrontation. The critical attitude to tradition as such and, above all, to the church as its mainstay reached its apogee in the Age of Enlightenment. At this time, the actual historical understanding of tradition as a time-limited and changeable phenomenon is being formed.

Age of Enlightenment

During the Enlightenment, the concept of tradition was at the center of discussions related to the problem of the socio-political emancipation of the third estate. Since the latter was understood and considered as the liberation of man in general, as the emancipation of the individual mind and overcoming the coercive force of tradition, the concept of tradition became an element of socio-anthropological discourse. At the same time, its interpretations were very diverse, from the requirement of a critical rethinking of the boundaries of the recognition of tradition to the complete denial of any traditionalism as the main obstacle on the path of the individual to his authentic self. As traditionalist authors later believed, in particular, J. de Maistre, it was precisely the fierce rejection of tradition by Enlightenment thinkers that served as the ideological justification for the French Revolution.

19th century

The reaction to the total rejection of tradition by the Enlightenment was the enthusiastic and apologetic attitude of conservative romanticism towards it. Thus, by the beginning of the 19th century, an ambivalent attitude towards tradition had developed in European culture, which included an understanding of its universal historical role, which was reflected in the assessment of J. G. Herder, who considered tradition the main driving force of history and at the same time called it "spiritual opium" , lulling individual initiative and critical thinking . However, in the course of the further development of the mentality of modernity, the attitude towards tradition as a whole is steadily becoming more and more negative, which is exacerbated by the success of scientific knowledge and technical and technological achievements that focus on innovation as the opposite of tradition.

This can be seen in the philosophical systems and macrosociological theories of the first half of the 19th century (G. W. F. Hegel, O. Comte, K. Marx). If for Hegel tradition occupies an important place in the process of world-historical objectification of the spirit, then in Marx's concept it is interpreted as an expression of class and group interests, as a component of ideology, and through the prism of total criticism of religion and church - as a tool for manipulating mass consciousness. The negative connotations of the concept of tradition are also noticeable in F. Nietzsche, for whom the latter is the quintessence of philistine inertness, which hinders the formation of the superman and is subject to negation.

20th century

The “fundamental politicization” of social life, in the words of K. Mannheim, which is the main characteristic of the first half of the 20th century, manifested itself, in particular, in the fact that almost all the numerous political trends and mass movements that arose during this period, based on the critical denial of existing social traditions, found, however, the desire to invent and perpetuate new, their own traditions. E. Hobsbawm, who saw in this desire the need to bring historical justification under his views, pointed out this common feature for them. By itself, this fact, however, only irrefutably testifies to the attributive nature of tradition for social reality. The comprehension of this idea in modern socio-philosophical discourse entailed the constitution of a number of different conceptual approaches to understanding the essence and social significance of tradition.

The Concept of Tradition in Integral Traditionalism

The term "tradition" (often capitalized) is central to integral traditionalism.

In it, the concept of tradition refers exclusively to the chain of esoteric knowledge and practices that have the ontological status of a channel of ascent, and to the totality of forms of culture and social organization based on sacred experience.

“Tradition has nothing to do with local color, folk customs, or the bizarre actions of local residents, which are collected by students studying folklore. This concept is connected with the origins: tradition is the transmission of a set of rooted ways to facilitate our understanding of the essential principles of the universal (universal) order, since without outside help a person cannot understand the meaning of his existence, ”wrote the leader of the new right, Alain de Benoist.

Issues

Conceptual approaches to understanding the essence and social significance of tradition can be grouped according to their general orientation. The group of approaches, which can be conditionally designated as modernism and progressivism, includes the concept of tradition as an innovation marked with a negative sign of the “dialectical pair”. In the paradigm of progressivism, tradition is what ultimately recedes under the onslaught of the new, it is doomed and historically relative. This understanding is seen in many, completely different authors. According to, for example, Hannah Arendt, traditionalism as a characteristic of society completely exhausts itself in the era of modernity, since the logic of industrial development requires the replacement of tradition as a social guideline with an orientation towards universal human rationality. This idea was most clearly formulated by Max Weber, who for the first time contrasted traditional and rational methods of social organization at a conceptual level. Tradition and rationality in the universe of progressivism constitute two poles, between which there is a tension that determines the direction of social dynamics.

Traditional society is understood as a type of social organization that is radically different from modern society, characterized by the slowness of change, if not their complete absence. Its second feature is that it makes completely different demands on its members, and the most important of them is to completely subordinate personal intellectual and social initiative to the authority of tradition.

From this follows the recognition of a close connection between tradition and stereotype. In fact, if we limit the consideration to a behavioral perspective, it is obvious that following the tradition involves the stereotyping of social and individual behavior, the rigid dominance of the stereotype over individual will, personal characteristics and aspirations. The social stereotype constitutes the mechanism for the realization of tradition. The well-known Russian researcher E. S. Markaryan draws attention to this, defining tradition as follows: “Cultural tradition is a group experience expressed in socially organized stereotypes, which is accumulated and reproduced in various human groups through spatio-temporal transmission” .

The main problem associated with tradition, in this case, becomes the problem of the correlation of stereotyped experience and emerging innovations, as well as the problem of the nature of the innovations themselves. According to E. S. Markaryan, “the dynamics of cultural tradition is a constant process of overcoming certain types of socially organized stereotypes and the formation of new ones,” and innovations appear in the process of organic recombination of elements of tradition. In this understanding, as noted by S.P. Ivanenkov, the qualitative difference between the traditional and innovative moments of sociality is leveled. For a deeper insight into the problem, it is necessary, he believes, "to find a categorical basis for the definition, in which tradition will be posited as something else for innovation and vice versa." Such a basis, in his opinion, can only be the ratio of two realities - traditional and innovative - to time as an attributive parameter of social life. At present, the preservation of traditions in folk art is becoming increasingly important. Professional education in the field of traditional arts and crafts has been conducted since 1928 at the Moscow School of Artistic Crafts. An extensive study of this topic is being carried out by the Apollo Soyuz International Foundation, USA.

see also

Notes

Literature

• René Guénon Essays on tradition and metaphysics. - St. Petersburg. , 2000. - S. 56-57.
• Esaulov I.A. Spiritual tradition in Russian literature // Literary encyclopedia of terms and concepts. M., 2001.
• Nechipurenko V.N. Ritual (an experience of socio-philosophical analysis). - Rostov-on-Don, 2002. - S. 110-111.
• Alleau R. De la nature des symbols. - Paris, 1958.
• Kosinova O. A. On the question of the interpretation of the concept of "tradition" in domestic pedagogy // Electronic journal “Knowledge. Understanding. Skill ». - 2009. - No. 2 - Pedagogy. Psychology.
• Makarov A.I. Tradition versus history in the philosophy of modern European traditionalism // Dialogue with time. Almanac of Intellectual History. - M, 2001. - No. 6. - S. 275-283.
• Polonskaya I. N. Tradition: from sacred foundations to the present. - Rostov n / a: Publishing house Rost. un-ta, 2006. - 272 p.
• Alain de Benois Definition of Tradition // Almanac "Pole". - 2008. - No. 1. - S. 3-4.

Links

• // Encyclopedic Dictionary of Brockhaus and Efron: In 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
• What a traveler should know about gestures and customs in different countries

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Synonyms:

See what "Tradition" is in other dictionaries:

- (from lat. traditio transmission) an anonymous, spontaneously formed system of samples, norms, rules, etc., which is guided in their behavior by a fairly large and stable group of people. T. can be so wide as to cover everything ... ... Philosophical Encyclopedia

- (lat. tradere to transmit). This term is used in literature both in relation to a successive connection that unites a number of successive literary phenomena, and in relation to the results of such a connection, to the stock of literary skills. Within the meaning of… … Literary Encyclopedia

Tradition- TRADITION (lat. tradere to pass). This term is used in literature both in relation to a successive connection that unites a number of successive literary phenomena, and in relation to the results of such a connection, to the stock of literary skills. By … Dictionary of literary terms

- (lat. traditio). Tradition, the way in which various incidents, events and dogmas are transmitted from year to year. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. TRADITION lat. traditio, from tra, trans, through, and dare,… … Dictionary of foreign words of the Russian language

lat. tiaditio - transmission) - a form of continuity in various types of people. activity, material and spiritual, which implies full and partial reproduction of the methods, techniques and content of the activities of previous generations. In the class about-ve T. wear class. character and depending on their social. content can play a different role. In the development of socialist culture and the formation of the new man, the socialist acquires great importance. T.

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TRADITION

from lat. traditio - transmission, tradition) - a way of being and reproducing elements of social and cultural heritage, fixing the stability and continuity of the experience of generations, times and eras. The philosophical status of the term "tradition" is determined by the fact that it includes the whole complex of norms of behavior, forms of consciousness and institutions of human communication that have any value, characterizing the connection of the present with the past, more precisely, the degree of dependence of the modern generation on the past or adherence to it. of this concept is confirmed by its presence in all spheres of human life and its active use in various fields of knowledge (they talk about the tradition of “national”, “folk”, “group”, as well as “cultural”, “scientific”, “artistic”, etc.). d.). In terms of value, content, tradition accumulates in itself a certain system of norms, customs and worldviews that make up the most significant part of the “classical” heritage of a given society, cultural community, and thought direction. In functional terms, tradition acts as an intermediary between the present and the past, a mechanism for storing and transmitting samples, techniques and skills of activity (technologies) that are explicitly included in the real life of people and do not need any special justification and recognition, except for a reference to their prescription. and rooted in culture. The transmission is carried out through repeated repetition and replication of traditional actions and relationships (customs), ceremonies and rituals (ritual), symbolic texts and signs (see Creed. Symbols of culture). Tradition is a kind of historical consciousness, where the past claims to be a prototype of the present and even one of the sources of the perfection of the future (as in P. A. Florensky, who prefers to talk about "antiquity"). But only in the so-called. In primitive, archaic societies organized on the principle of “self-sustaining communities that constantly reproduce themselves in the same form” (K. Marx), the regulatory role and world-building function of tradition acquire a universal scale and character.

The nature of tradition is contradictory, which naturally gives rise to extremes in its perception and evaluation. On the one hand, tradition looks like an apology and conservation of the past, a symbol of immutability, and sometimes a synonym for backwardness and backwardness. Such an emotionally negative characterization and evaluation of tradition, of course, has an objective basis. It is due to the unreflective adherence to the past inherent in tradition (K. Mannheim), the mythologization of reality and cult psychology (E. Kassarer), distrust of creative activity and underestimation of the individuality of the subject of action, etc. On the other hand, tradition acts as a necessary condition for preservation, continuity and stability of human existence, a prerequisite and constitutive beginning of the formation of the identity of a person, group or whole society. As soon as an identity has been formed, it acquires the features and status of a tradition, which prompts some modern authors to talk about the identity of these concepts. The loss or weakening of tradition is often perceived and experienced as a break with the past, the collapse of the “connection of times”, amnesia of historical memory, without which the meaningful and expedient activity of an individual or society becomes simply impossible. The existence of such timeless truths as "return to the origins" or "new - well-forgotten old" only confirms the importance and relevance of the problem of interpreting tradition, the source of its vital power.

Recognizing the legitimacy of opposing tradition to innovation and modernity, one should be very careful in interpreting this antithesis. This is possible if the problem of heritage, or tradition, is considered in the context of a more general concept of development. With this approach, any tradition becomes an equal participant in the process of development, the dialogue of the “new” with the “old”, providing not only a moment of continuity, but also vitality, richness of the very process of change and renewal of reality. The modern analytical approach to the problem of tradition overcomes the tendency to reduce it to "inert and obsolete elements of the past", focusing on the study of the historical dynamics and fate of cultural heritage and cultural identity. The projection of the future is unthinkable without the "shadow" cast by tradition. This concept is associated not only with “stagnation”, but also with “revival”, giving new life meaning to old patterns and values.

At the same time, tradition can act as a conservative, retrograde force on the way to the formation of new, more progressive forms and norms of life. A tradition stagnant and frozen in its “immutability” can become a position of “conscious conservatism”, even archaism, and thereby turn into traditionalism, when not the values ​​of a particular tradition are defended, but the very principle of immutability and immutability. The living contradiction "tradition-innovation" shows its real strength when tradition is ready for renewal and becomes a source of development, and innovation has no other way to assert itself and survive other than by proving its organicity and rootedness in culture. Practice shows that modernization is more successful where the traditions of a reformed society are taken into account, and, in turn, traditions retain their vitality, responding to the needs of the time and growing into new forms of living order, that is, being updated. The collapse of a particular tradition is associated not only with the realization of the shyness of its framework, but also with the discovery of new opportunities and prospects in development (social life, science, art, etc.).

The role and importance of tradition in scientific (see Tradition in Science) and artistic creativity is great. The term "tradition" is widely used in characterizing and evaluating the aesthetic and cultural significance of the art of entire eras, trends and individual artists who have made a special contribution to the treasury of world culture, who have created unique examples - monuments of art. If it is true that there is no future without the past, then true innovation is possible only on the basis of preserving traditions, their creative continuation and development. This is true both for art and for historical creativity in general.

Lit .: Sarsenbaev N. S. Customs, traditions and social life. Alma-Ata, 1974; Sukhanov IV Customs, traditions and continuity of generations. M., 1976; ErasovV. C. Social and cultural traditions and public consciousness in the developing countries of Asia and Africa. M., 1982; Shatsky E. Utopia and tradition. M., 1990; Traditions and renewal. Dialogue of worldviews, parts 1-2. Nizhny Novgorod, 1995.

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