Cultural globalization as a process of formation of a new global culture. Global world - global culture

In the 20th century, man was faced with global problems, on the solution of which the fate of the entire civilization depended.

The term itself « global problems» entered the international lexicon in the second half of the 60s, it comes from the Latin “globe” (from Latin globus - globe).

"Global problems of our time- this is a set of the most pressing world problems, the solution of which requires mass comprehension and the combined efforts of all peoples and states.

According to various estimates, up to three dozen global problems of various types are now identified.

As one of the criteria for “globality,” some domestic and foreign researchers in the 70s singled out the level of threat it generated for humans and humanity as a whole. Others took the geographic extent of the problem as the main criterion for “globalism.”

In the 80s of the twentieth century, it was determined that global problems are those that, in their essence, affect the interests of all humanity; acquire a worldwide character, covering all major regions of the Earth; pose a real threat to the future of humanity; require international cooperation on the widest scale for their solution.

The main global problem can be formulated as follows: should a person rely on the natural, evolutionary process of cultural development or is its world in a state of decline and in need of targeted healing and improvement?

This problem finds its concretization in the so-called "alarmist"(from French alarme - alarm) situations.

The term Alarmism comes from the English "alarmism" and means "panic", "anxiety". It is used in almost all European languages, so its origin can also be attributed to French word“alarme” is anxiety, a person’s attitude, which translates as “To arms!” – (from French - a l’armel). Alarmism places particular emphasis on environmental issues and natural disasters.

The essence of the first alarm situation is that modern trends in world development, oriented towards the principle of quantitative growth, lead to catastrophic consequences. Of course, the general idea of ​​the limitations of the Earth as a place production activities person is quite abstract. Now this problem is being understood more and more specifically - as “the limitations of certain types of resources”, their “exhaustion by region”. At the UN conference on environment and Development (Rio de Janeiro, 1992) general secretary conference M. Strong stated that the processes of economic growth, which generate unprecedented levels of prosperity and power for a wealthy minority, lead simultaneously to risks and imbalances. The market model of development and the corresponding pattern of production and consumption are not sustainable for the rich and cannot be replicated by the poor.

Another alarmist problem is associated with the emergence of dangerous trends in the use of various types of resources. During their uncontrolled processing, an excessive burden on the environmental sphere arises. The more resources are processed, the greater the danger. We are talking about the destruction of forests - the lungs of the planet, the greenhouse effect, the reduction of the ozone layer, etc.

In addition, the situation of uneven economic growth based on industrialization has not been eliminated. Hunger problems. The backlog of developing countries does not allow even diversified economic growth to be suspended. And it requires an increase in energy and resource consumption. Consequently, in the near future this problem will expand and deepen.

One of the most important global processes affecting human civilization is the informatization of humanity. As the most important part - Internetization.

Analysis of global problems is unthinkable without their scientific, logically coherent typologies. In the literature, there are several approaches to the typology of global problems at the current stage of social development. However, in our opinion, it is more acceptable to divide them into three groups.

First group global problems grow out of the relations between the main social communities of modern humanity (socio-economic systems and their constituent states, classes, nations), that is, the “society-society” system. Second group- from relationships " man-nature", And third- “man - society”. This approach to typology is based on a materialistic methodology for the parallel study of two lines of relationships that determine the entire life activity of people. Each of them is composed of a certain number of types of global problems, which in turn include specific varieties of similar global problems. The first group of global problems is associated with the restructuring of international relations in accordance with the requirements of the further progress of mankind. They can be distinguished under the name " global global problems" or “intersocial problems.” This group includes four types of global problems.

The problem of preventing a world war that threatens the death of civilization and the very existence of life on the planet. It involves a spectrum of subsidiary problems: curbing the arms race; banning new weapons systems; disarmament, establishment of nuclear-free zones, confidence-building measures, etc.

The problem of establishing a new economic international order on the principles of equal and mutually beneficial cooperation to eliminate the backlog of underdeveloped countries. There are also several particular problems here: the problem of overcoming the technological dependence of developing countries on developed Western countries, the problem of restructuring international economic relations, etc.

The problem of the struggle for progressive forms of economic integration and internationalization to deepen the international division of labor and equalize the levels of socio-economic development of countries globe. Among the particular problems that make up it, one can highlight the issue of eliminating existing imbalances in world trade and any unfair restrictions in international economic exchange.

The problem of managing the development of scientific and technological revolution with its humanistic orientation at the global level.

Second group The global problems of our time are the problems of optimization, harmonization and humanization of society’s attitude towards nature in order to preserve and increase the resource potential of humanity. They can be defined, for example, as " planetary global problems", and identify 8 types.

The problem of preventing natural disasters of anthropogenic or mixed origin (soil erosion, desertification, etc.).

The problem of rational and economic use of natural raw materials.

Demographic problem.

Food problem.

The problem of optimal economic foundation of uninhabited territories.

The problem of preventing an energy crisis.

The problem of protecting the natural environment and the mechanisms of its self-reproduction.

Development of the riches of the World Ocean, development of the use of space for peaceful purposes of progress.

Third group global problems reflects the processes of humanization of relations between society and the individual, issues of its liberation and diversified development, guarantees of its better future. These problems, in particular, can be called “universal” global problems.

The problem of eliminating inhumane tendencies in the use of science and technology. Removing barriers to the comprehensive and systematic development of scientific and technological progress in the interests of people.

The problem of eradicating epidemic diseases, diseases of civilization.

The problem of overcoming negative trends in urbanization.

The problem of eliminating illiteracy and developing education, i.e. the problem of dynamic multiplication of the intellectual potential of human activity.

The problem of guaranteeing human rights, first of all, the right to life, to exist in a healthy environment. So, there are three groups of global problems of our time: global global problems; planetary global problems, universal global problems. It is important to emphasize that the proposed formulation of three groups of global problems has a clearly expressed humanistic orientation, therefore it was incorrect to attribute this characteristic only to the third class of global problems.

Other types of global problems associated with the development of society itself. The price of scientific and technological progress turns out to be too high. The fact is that the risk from gigantic disasters (for example, Chernobyl) is increasing. Modern industrial and energy infrastructures are vulnerable to natural disasters natural forces and social cataclysms (wars and terrorist attacks). From the point of view of society, the costs of scientific and technological progress are high, but the returns are small.

Problems of internal development are also caused by the unfair distribution of the negative impacts of scientific and technological progress on various segments of the population, countries and regions of the world. Thus, countries with rich energy resources carry out their primary processing, creating a gigantic burden on the environment. Prosperous countries create living conditions for themselves that shield them from environmental troubles, shifting environmental risks to other groups. All this leads to destabilization of the world community.

Causes of global problems should be sought in the historical process of human development. The history of mankind represents the conjugate development of two types of relationships that determine the entire life activity of people. The first of them is the relationship between man and his environment (the “man - nature” system): the second is the relationship between people in society, that is, social relations.

Firstly, this is the integrity of the modern world, which is ensured by deep political and economic ties; Their visible manifestations are transnational corporations and world wars.

The war, which began on the borders of Poland and Germany, came to Africa, the Middle and Far East, to the Pacific basin, to the Crimea and the Caucasus. Everyone turned out to be part of the same historical drama. In the bloody meat grinder of wars, everything that individualized and separated people in a certain way was ground: borders, political preferences, national characteristics.

Secondly, The problems of world civilization are associated with the increased economic power of man, who has never exacted as much tribute from nature as he does now. Over the last 100 years industrial production the planet has multiplied more than 50 times, with 4/5 of this increase occurring since 1950. Today, the world economy creates a gross product worth about $13 trillion. It is expected that in the next 50 years it will increase another 5-10 times. In terms of its consequences, human influence on nature is now comparable to the most formidable forces of nature.

Thirdly, One of the reasons for the emergence of global problems is the uneven development of countries and cultures. The economic and political dependence of countries is complemented by information dependence. Thanks to television, satellite communications, and computer systems, events and discoveries in the world are perceived and disseminated instantly. Meanwhile, people who consume and use information do not just live in different countries with different political systems. According to the level of development they have achieved, they live in historically different cultural eras. Thus, in the minds of individual people, layers of cultures of different natures and levels of development are combined in a bizarre way. This unevenness is perceived as injustice, which, in particular, now gives rise to such current problem as international terrorism.

Can a person solve the global problems facing him? Some experts predict the death of humanity in the next 30 to 50 years. However, the course of global development gives us optimism. Historical experience development of society and culture shows that humanity has always set itself only those tasks that it could solve. Let us hope that even now, faced with global problems, it will once again overcome the obstacles that arose during the historical process.

Pessimistic problems of resolving global problems of human development and planetary culture became the reason for the creation in the 60-70s. XX century sets scientific centers, which united scientists working in this field, and the dissemination of futurology - the totality of human knowledge and ideas about the future of the human race.

The Club of Rome, founded in 1968 and uniting scientists from 30 countries, is the most famous in futurological research. The main area of ​​research at the Club of Rome is global modeling, which takes into account the interrelations of various aspects of human life: social, political, moral, cultural, economic, etc.

In 1974, within the framework of the Club of Rome, M. Mesarovic and E. Pestel developed a report “Humanity at a turning point,” which pointed out the need for qualitative growth in the development of culture.

The Italian industrialist Peccei came to the conclusion that the triumphant development of technogenic civilization is in fact a myth, behind which lies a terrible danger that awaits humanity - various global problems. The way out of this situation, which has a global dimension, is seen not only in improving the legal framework, developing environmental education and upbringing, tightening legislation for environmental crimes, and creating environmentally friendly industries using alternative sources raw materials and energy, but above all in the person himself, in his own “internal” transformation. The problem is in the person, not outside of him. And a possible solution is connected with the transformation of individual culture, which finds its strength in “ new humanism" which allows you to recreate the harmony of a continuously changing world.

Three aspects characterize "new humanism" with which, as a cultural absolute, the “renewed man” is trying to reunite: a sense of globality, love of justice, intolerance of violence.

Transformation of personality is, as Peccei noted, a “human revolution” and the only one in at the moment a real opportunity to solve modern global problems of humanity. But for this you need to decide the most main problem- overcoming cultural “rifts”, splits of cultures (clash of civilizations according to S. Huntington), establishing a dialogue of cultures. This presupposes the intensive development of intercultural communications, both multilateral and bilateral, carried out in all spheres of culture on the basis of respect for the cultural identity of each culture, and taking into account the increasing trends cultural influence some countries to others, universalization trends in world cultural development.

Mustafina T.V.
Role modern man in a global world

Globalization is an objectively occurring process, meaning the formation of a single world space operating according to general rules and in a single solution for everyone. In different countries, people increasingly use the same types of transport, wear the same clothes, consume the same food, watch the same movies and TV shows, and listen to the same news. Technologies, goods, services, information, etc. created by modern civilization, entering life different nations, bring them closer than ever to each other.

More often than not, public opinion tries to reject globalization as a process. But it doesn’t hurt to understand that globalization does not categorically deny already established national cultures. Today, globality is an opportunity for the further existence and development of culture in this form. In the world of global transformations, an individual involved in transnational networks can no longer limit himself to the fruits of his national culture. The right of everyone to freely choose their cultural preferences is the basic condition for the existence of culture in its global dimension. Global culture should be understood not as a culture that is the same and obligatory for everyone, but as a way of its functioning in which every inhabitant of the planet can enjoy the benefits and achievements of any national culture.

IN modern world It is difficult to imagine a person whose cultural tastes and preferences are limited only by his national culture, seeking to isolate himself from other cultures. Such isolation is evidence of an inability to live in the modern world.

In the context of globalization, man becomes the main social meaning of society. Therefore, we consider it important to pay attention to the position of modern man in the global world. After all, understanding the problem of a person’s own existence is the key to understanding many important aspects of globalization. And it is worth remembering that the main problem associated with understanding the process of globalization lies in the person himself, and not outside him.

Modern man has significant “material power”, which can be used for both creative and destructive purposes. A person’s existence depends on how he uses this power and what his attitude is towards life on Earth, what role he has in the world and how much he is aware of the responsibility for his actions before subsequent generations, before humanity as a whole. Man is given a “new role” as a regulator of life on Earth. One of the founders of the Club of Rome, A. Peccei, writes: “Man still does not understand his new role", nor one's place in a changed world."

Perhaps this is so, although debates on this topic have been going on for a long time and very vividly. Man has always stood at the center of everything historical events and transformations: economic, social, political, moral, cultural, since all societies and states in one way or another, hidden or open, set as their goal the improvement of living conditions for all people or for some part of society.

In order to identify and comprehend the role and place of modern man in the global world, it is necessary to understand what he can do to preserve his individuality in a diverse world. First of all, it is necessary to understand how a person participates in the dialogue of cultures and how this dialogue affects the person himself and society.

The modern world can no longer be considered as a world of master and slave. Today humanity is moving towards new civilization, in which the unity of humanity is realized more than ever. But it should be clearly understood that when we talk about the unity of humanity, there is no need to strictly affirm universal human values ​​and principles. This is a mistake, and hence the possibility of encountering new problems in the global world. It is important to understand whether an individual will be able to maintain his individuality, how is this possible. Will they be able to traditional values survive and adapt to the new format?

Modern man has, indeed, universally developed his productive capabilities, and in this aspect the world most obviously becomes unified, global. Science penetrates into the very foundations of existence - into the origin of the Universe, into the natural foundations of man. What was considered the prerogative of God becomes man's scientific search, the subject of his knowledge and action, an analytical question. And the state that thinkers of the past spoke and dreamed about, linking it with the unlimited possibilities of science and technology, has, in principle, been achieved.

Dialogue should not be confused with polemic, which has been and is especially often used in the past and in the present. Unlike dialogue, polemic considers the interlocutor as an opposition to his position. There is no point in conducting dialogue from a position of force, or even more so with the use of force, because these things are incompatible. Force destroys dialogue, and dialogue rejects force and its use.

Dialogue is that it allows different cultures to exist without conflict while maintaining differences. Moreover, the dialogue of cultures turns out to be the source of each culture’s awareness of its difference from others, its special identity. There is no direct connection between the individual, personality and universal human values. Culture is a multi-valued phenomenon. There are many different cultures. When people talk about “global culture” today, it seems that it is necessary to replace current state. But the modern global space is a new possible spiritual height. It must build on top of a culture that exists in fundamental diversity. It must be some other level that does not remove the previous one. It is quite possible to imagine that the difference of cultures in their historically established forms is preserved, and some other stage of such a global international community of people rises above it. This will be some kind of metaculture, as for the spiritual potential of such a culture - this is also an open system. Just as a person knows how to combine his ethnic community with a political community, a community of a nation, state or small homeland with a large homeland, it is possible to further, while maintaining our individuality, develop the spirituality of humanity as a rich and multi-level education.

Global historical processes are taking shape objectively. Here we are powerless, or at least our capabilities are limited. But each person has power over his own powers, is able to set a certain moral meaning independently or by communicating modern development peace.

Literature

1. Mezhuev V.M. Fate national cultures in the era of globalization. // Philosophy in the dialogue of cultures: materials world day philosophy. - M.: “Progress-Tradition”, 2010.
2. Peccei A. Human qualities. - M.: “Progress”, 1985.
3. Stepanyants M.T. The unity of the world and the diversity of cultures (materials from the “round table” of Ukrainian and Russian philosophers) // Questions of Philosophy. 2011. No. 9.

Mustafina T.V., Master of Philosophy, lecturer Karaganda State Medical University, member of the Russian Federal District (Karaganda, Kazakhstan)

At the end of the twentieth century, it became obvious that culture as an integral aspect of the development of society begins to cover not only the sphere of the spiritual, but all to a greater extent– material production. At the same time, new technological forms are emerging in material production itself. Technogenic civilization has existed for just over 300 years, but it has turned out to be very dynamic, mobile and very aggressive: it suppresses, subjugates, and absorbs traditional societies and cultures. Today, this process is taking place all over the world, which leads to the death of traditional agricultural crops as original values. Culture begins to get out of human control and turns into a “new type” of elements. In our time, it has turned out to be a disruptor of the natural balance of the planet. The crisis of culture, which contemporaries write about with alarm, is expressed primarily in functional disorders of adaptation mechanisms at the social and natural level.

Symptoms of the crisis of culture and the end of civilization are “catastrophes” that affect not only individual peoples, and the entire human community in the twentieth century: world wars, international terrorism, economic depressions, environmental shocks, etc., in the chain of these changes on earth there was an ecosystem crisis, which in modern conditions is becoming increasingly irreversible.

In the twentieth century, a considerable number of concepts emphasized the positive significance of the development of technology and its progressive influence on people's lives. Scientific and technological progress leads to changes in social life society, violation of the historically established relationship between the system of power and cultural heritage.

The main problem of our time, A. Peccei believes, lies in man himself, and not outside him.

In the current century, it has become clear that mutual understanding and communication between different cultural entities, as well as the spiritual rapprochement of cultural regions, is possible only on the basis of dialogue.

Dialogue as a principle cultural development allows not only to organically borrow the best from the world heritage, but also forces a person to internally rethink his cultural values.

Three aspects (directions) that will help overcome the internal crisis of man and then resolve the crisis of humanity of new humanism: this is an understanding of globality as the basis of life on the planet; unconditional desire for justice in relation to life; aversion to violence as a way to resolve conflicts. A person has to discover within himself the forces that can help him put an end to his internal crisis and form a correct idea of ​​himself as a part of nature and the entire universe. Achieving justice and human freedom excludes violence. This is the main intrinsic value of the new humanism. New philosophy humanism should contribute to a new economic order in the world and a rethinking of current economic thinking, leading to a change in human values ​​and orientations.

Ultimately, the cultural evolution of man and the global solidarity of mankind are presented as the only means of saving the life of the planet and the survival of man, his civilization, the radical spiritual renewal of all humanity.

Political science

K. Sociol. n. Vershinina I.A.

Moscow State University named after. M.V. Lomonosov

Global world – global culture?

IN lately increasingly in scientific publications You can find terms such as “globalization of culture”, “global culture”, etc. Globalization in the cultural sphere is discussed by drawing analogies with the economic sphere, in which a single market has been formed, with the political sphere, where international relations develop in one space and there is a universal world order. However, the cultural sphere has its own specifics.

Of course, the process of globalization has contributed to the growing interconnectedness of cultures and, to some extent, their unification. But in this area public life The countertendency that manifests itself most clearly, even more strongly than in politics, is the desire to return to one’s national roots.

The tendency towards cultural uniformity, through which the process of globalization manifests itself, is realized, first of all, with the help of material media. Standardization of the production of material assets contributes to the standardization of consumption, and therefore the unification of the needs of people in different parts of the globe: “The way in which today’s society “forms” its members is dictated primarily by the obligation to play the role of consumers.” The consumer society creates its own culture in which the traditional relationship between needs and their satisfaction is turned upside down: the promise and expectation of satisfaction precedes the need that is promised to be satisfied . With globalization, cultural products have been able to easily cross national borders and move around the world, creating cultural diversity.

Global demand and global supply go hand in hand with each other. Manufacturers of goods focus on consumers far beyond the borders of their state. The subjects of global cultural production are mega-companies - media corporations and corporations working in the field of cultural industry, and the majority of TNCs operating in this area are the brainchild of either American or European capital: “The main cultural flows today flow from the “North” (West) to the “South” " (East). The obvious cultural dominance of industrially developed states is nothing more than a continuation in the symbolic sphere of those processes that occur in the political-economic and military-political sphere."

Two of the most famous researchers in the field of globalization, E. Giddens and Z. Bauman, characterize the situation that has developed today in Western countries with the same term - “dependence”. E. Giddens says that this concept, which initially related only to alcoholism and drug addiction, can now affect any field of activity. He sees the reason for this phenomenon in the fact that the role of culture has changed: “These areas of life, like others, today are much less regulated by traditions and customs than before.” A person gradually becomes a slave to the habits and lifestyle that he once chose of his own free will.

Z. Bauman also speaks about the slavery into which Western civilization has fallen: “In a consumer society, everything is a matter of choice, with the exception of the obsessive desire to choose - an obsession that turns into an addiction and is no longer perceived as an obsession.” The desire to buy becomes an end in itself and the only uncontested and undeniable goal; like other types of addictions, it is self-destructive because it destroys the possibility of ever receiving satisfaction. Moreover, we buy not only goods, but also a lifestyle.

Globalization occurs under conditions of the dominance of Western civilization, which has resulted in the imposition of values ​​characteristic of it on the rest of the world. “Claims for civilizational exclusivity and superiority poison the atmosphere of modern international relations,” forcing representatives of other civilizations to look for ways to preserve their cultural identity.

Islamic civilization demonstrates persistent resistance to influence from globalization processes, demonstrating high adaptive capabilities and at the same time resistance to external cultural and value influences.The surge of Islamic fundamentalism is largely a reaction of civilization to expansion and the imposition of Western values ​​that are alien to it. According to E. Giddens, fundamentalism arose only in the middle of the twentieth century, starting in the 1960s, and precisely as a response to globalization . The goal of fundamentalism is to return to the traditions and moral beliefs held by previous generations. This is a reaction to globalization, but at the same time its active exploitation, since fundamentalists around the world are actively using its achievements, primarily, of course, modern communication technologies.

Migration is a process that actively promotes the mixing of cultures. Migrants coming from countries with others cultural traditions, contribute to their popularization and dissemination throughout the world. Sushi, feng shui, yoga, etc. have long become an organic component of the daily life of many representatives of Western civilization, although initially they were alien to it: “Since migrants and their descendants make up an increasingly noticeable part of the population in the countries of the North, this cannot but affect marketing strategies. The market of these countries begins to produce goods, focusing on a new circle of consumers. Ethnic jazz, world music, Tibetan, Thai, African clothing, jewelry, incense, blankets, carpets, mats and, finally, oriental food - all this in abundanceproduced in the West, and not only for immigrants from the East.” Fashion trends are actively taken up by the middle class, which has sufficient income to indulge such whims. They spread especially quickly in megacities, and from there they penetrate into other regions.

A way out of the confrontation between Western civilization and the rest of the world can be found by abandoning attempts to create a global world as a civilization. This would reduce the risk of intercivilizational confrontation. Achievements of scientific and technological progress should help humanity overcome the civilizational crisis and build a humane world community, tolerant of cultural diversity.

Literature:

1. Bauman Z. Globalization: consequences for man and society. M.: The whole world, 2004.

2. Bauman Z. Fluid modernity. St. Petersburg: Peter, 2008.

3. Giddens E. The slipping world: how globalization is changing our lives. M.: The whole world, 2004.

4. Malakhov V.S. The state in the context of globalization. M.: KDU, 2007.

5. The representative of Russia invited the international community to prepare “ White paper on Intercivilizational Dialogue”, 01/16/2008 //http://www.un.org/russian/news/fullstorynews.asp?newsID=8949.

globalization, culture, "culture of peace", world community, politics, dialogue.

Annotation:

The article examines the prospects for the cultural development of the world community in the conditions of the emerging global space.

Article text:

The idea of ​​globalization and its consequences, regarding various aspects of modern society, becomes the basis for decision-making at both the state and international levels. As a result, the adoption of value propositions arising from the concept of globalization, on the basis of which some examples of cultural models of “modernity” can be cited, through the approval of a policy of westernization, modernization of all possible types, as well as democratization modern societies. Such a policy can be considered as a consciously asserted ideology of the emerging planetary unified society, corresponding to its needs and development prospects.

Culture, being one of the important aspects in the study of globalization processes, poses the need to understand modern cultural processes related to the search for a way out of the crisis of social and cultural identity; what led to the study of this problem area, the search for answers to questions that are practically significant for every nation: what will the culture of global civilization be like and what are its substantive characteristics?

From this position, it is natural to turn to those authoritative sources that served as the basis for the formation of our understanding of current trends and prospects for the development of modern sociocultural processes. From our point of view, such fundamental documents, which examine the prospects for the cultural development of the world community in the emerging global space, should first of all include the project “culture of peace” of the new millennium. According to this declaration, culture is a combination of values, worldviews, traditions, types and patterns of behavior, and a new way of life, which should be based on:

On the principles of human freedom and equality,

Justice, democracy, tolerance, solidarity, cooperation,

Equality and accessibility for everyone to the free flow of information;

Pluralism, cultural diversity, dialogue and mutual understanding at all levels of society and between peoples.

In many ways, the implementation of a new cultural policy should be based on a certain commonality of new value ideals, taking into account specific features cultural and historical development of each people. However, it should be recognized that the modern communication space, on the contrary, creates its own rules, general stereotypes, parameters for the cultural development of local cultures, thereby promoting their uniformity, which radically changes the nature of the relationship between individual cultures. Based on this and taking into account the features of the current stage of global development of information and communication processes, the activity of which is so great that there is an urgent need to turn to the objective content of the new cultural ideology, on the one hand, and to the situation of further development and implementation of the concept of a “culture of peace”, on the other hand. another.

The UNESCO program “Towards a Culture of Peace” played a decisive role in the further development of the above document. This humanistic manifesto examines the key positions of a new socio-technocultural universe based on the dialogue of civilizations. The Stockholm Plan of Action, adopted by the Intergovernmental Conference on Cultural Policies for Development (Stockholm, 1998), devoted culture central place in the policy-making process for development, was supported by participants in the discussion of this Program and was recognized as fundamental to all UNESCO initiatives in the field of culture. These ideas were further developed in the decisions of the 30th session of the General Conference of UNESCO (Paris, October 26 to November 17, 1999), within the framework of which a round table was held on issues of culture and creativity , on the topic “Culture and creativity in a globalized world”, its participants came to a consensus that culture in the modern world should occupy a leading role and should not be in second place after the economy. As the authors of famous works on cultural regulation, M. Pachter and C. Landry, note: “Many believe that now there is a “turn to culture,” because it is coming to the fore, and even economics and politics are experiencing its diverse influences.”

Another, no less important issue that has arisen in the context of modern globalization is the protection and support of cultural diversity. In view of the fact that the emergence of the Internet violates the foundations of the monological principle in culture, resulting in the decline of “local” cultures.

In his speech at the UN General Assembly (02.07.2012), Frank La Rue, on the contrary, noted that “The special strength of the Internet lies in its interactive nature, and therefore it should be perceived as a necessary element for the implementation of many rights in the socio-cultural area, and promoting cultural diversity in the world."

Moreover, in addition to ethnic and national types culture, a new cultural space is emerging, which V.V. Savelyev designated as a supernational or civilizational type of culture. All these changes were reflected both in UNESCO documents and in the World Culture Report 2000+ “Cultural diversity, conflict and pluralism”.

So, the current situation is developing in such a way that the principles of a culture of dialogue are coming to the fore, which must be enshrined in cultural policy, both at the international and local levels of various countries. The initiation of such measures will ultimately ensure the implementation of the principles of cultural diversity and intercultural dialogue, which corresponds to the realities of the modern global world.

Thus, the emergence of a new global world has closely led humanity to realize the importance in the development of the world community of the cultural sphere, at the economic and political level, in accordance with this, the need for a new cultural strategy in a globalizing society.

At the same time, it should be emphasized that cultural policy as an independent direction of state activity, as noted in the “Analytical report on the strategic directions of cultural policy in the CIS countries,” was formed in the second half of the twentieth century. "Right to culture" and to free participation in cultural life community was included in the Universal Declaration of Human Rights (1948), and in 1966 the UN International Covenant on Economic, Social and Cultural Rights was ratified. By the end of the twentieth century, in the legislation of most countries, cultural policy was defined as the activities of the state in managing, planning and designing in the field of culture. So in the “Fundamentals of Legislation” Russian Federation on culture" (1992) the following definition of cultural policy is given: "State cultural policy (state policy in the field of cultural development) is a set of principles and norms that guide the state in its activities to preserve, develop and disseminate culture, as well as the activities themselves state in the field of culture."

This understanding of cultural policy was based, first of all, on a fairly traditional understanding of the boundaries of the “sphere of culture” and on corresponding ideas about what needs state support: this is a professional art, " high culture"and its popularization. At the same time, by the end of the twentieth century. There was a rethinking of the concept of “culture”, largely determined by the activities of UNESCO. Culture began to be understood as a way of life, a way of living together, including all types of human activity.

Promoting cultural issues to the center of understanding modern development processes in various countries cannot be ensured only by political statements and decisions; in the context of globalization, it is necessary to develop new cultural models that correspond to the spirit of the times, as well as their practical implementation.

Literature, sources and notes

1. The General Assembly, Recalling the Charter of the United Nations, including the educational, scientific and cultural purposes and principles contained therein, Recalling its resolution 52/15 of 20 November 1997 proclaiming the year 2000 as the International Year for the Culture of Peace and its resolution 53/25 of 10 November 1998 proclaiming the period 2001-2010 as the International Decade for a Culture of Peace and Non-Violence for the Children of the World, recognizing the important role that the United Nations Educational, Scientific and Cultural Organization continues to play in promoting culture of peace, solemnly proclaimed the Declaration on a Culture of Peace so that governments, international organizations And civil society could be guided in their activities by its provisions in order to spread and strengthen the culture of peace in the new millennium. http://www.tolz.ru/library/?id=440

2. UNESCO Project “Towards a Culture of Peace” (On-screen access: http://grani.agni-age.net/articles/unesco.htm#_Toc505093273)

3.See: Pachter, M., Landry, Ch. Decree. op. P. 50; Pachter M., Landry C. Culture at the Crossroads. Culture and cultural institutions in the 21st century. M., 2003; Cultural policy in Europe: choice of strategy and guidelines: collection of materials. M., 2002; Economy modern culture and creativity: collection. articles / translation from English M., 2006;

4. UN General Assembly (02.08.12)

Statement by the United Nations High Commissioner for Human Rights and presentations by panellists. (On-screen access: http://www.ohchr.org/Documents/HRBodies/HRCouncil/RegularSession/Session21/A-HRC-21-30_ru.pdf) P. 3.

5. Savelyev, V.V. Civilization type cultural space and identity in Russia: to the formulation of the problem // National identity Russia and the demographic crisis / Materials of the All-Russian Scientific Conference (October 20-21, 2006). M., 2007. P. 476.

6. World Culture Report 2000+. Cultural diversity: conflict and pluralism. M., 2002. P. 414.

7. Analytical report on the strategic directions of cultural policy in the CIS countries. Prepared in accordance with the contract between the Russian Institute of Cultural Studies and the UNESCO Office in Moscow for the Regional Conference of the Commonwealth of Independent States (CIS) with the participation of international experts // Public Service. 2010. No. 1. P. 68−73.

8. World Declaration on Cultural Diversity (2001), Convention for the Protection and Promotion of the Diversity of Cultural Expressions (2005), Convention for the Protection of the World Cultural and Natural Heritage (1972), International Convention for the Safeguarding of the Intangible cultural heritage(2003) and other relevant documents.