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The state of the political culture of Russian citizens. Features of modern Russian political culture

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Ministry of Science and Education of the Russian Federation

Humanitarian Institute

abstract

" Political culture in modern Russia"

Introduction

Political culture - component common culture of mankind.

The intermediate geographic position of Russia between Europe and Asia has long made it a place of intersection of two sociocultural types: European and Asian (or, in the terminology of K. Kantor, personality-centric, putting the individual, his freedom, natural rights, etc., in the center of attention, and sociocentric, oriented towards society, collective, state). The interaction of these two socio-cultural types in Russian society implies not only their interweaving and mutual enrichment, but also a continuous struggle between them. The duality, inconsistency and conflict of political culture arising on this basis is most clearly manifested even now in the confrontation between "Westerners" and "soilers", the Western model of development and the model of Russia's original path.

Political culture refers to such a phenomenon of the spiritual life of the people, which has a significant impact on the most diverse aspects of its political life and on the basis of which one can judge the level of political maturity of society.

Political culture is formed over decades and even centuries. It is the result of the knowledge of objective political processes and the corresponding conclusions from them.

In this matter, a large role should belong to the purposeful activity of society, its institutions, the fight against subjectivism, dogmatism and voluntarism. Words must correspond to deeds, theoretical political knowledge is called upon to underlie the political activity of people, especially leaders.

This paper will explore the concept political culture and considered the characteristic features of the political culture of modern Russia, which is a very topical issue in our time, in the period of building a free democratic state.

The concept of political culture. Classification of political culture (G. Almond and S. Verba)

Political culture- an integral part of the general culture, a cumulative indicator of political experience, the level of political knowledge and feelings, patterns of behavior and functioning political subjects, an integral characteristic of the political way of life of a country, class, nation, social group of individuals.

The peculiarity of political culture lies in the fact that it is not the policy itself or the political process, but their awareness, explanation: in the political sphere, not only the real actions and measures of the state often become significant, but also how they are evaluated and perceived, in what context are served. Political culture can be seen as an intermediary between political world and the environment that provides interaction between areas social relations, cultural norms and stereotypes and political processes.

Political culture is part of the spiritual culture of the people and includes those elements of the latter that are associated with socio-political institutions and political processes. It influences the forms, functioning and development of state and political institutions, sets the direction for the political process, and determines the political behavior of the broad masses. Political culture is understood as "a system of orientations and attitudes regarding the political system and its components, as well as regarding patterns of political behavior."

Researchers have long been asking themselves the question: why do Western political models not take root in countries of non-European culture, or, taking root in form, are filled with a fundamentally different content? The conclusions reached by scientists are that the form of implementation of these models, their acceptance or rejection by the majority of the population is largely determined by the main characteristics of its political culture. Therefore, modern researchers most often consider political culture as political dimension cultural environment in a particular society, as a characteristic of the behavior of a particular people, the characteristics of its civilizational development. In this sense, political culture expresses the movement of traditions inherent in the people in the sphere of state power, their embodiment and development in contemporary context, influence on the conditions for the formation of the policy of the future. Expressing this "genetic code" of the people, its spirit in the symbols and attributes of statehood (flag, coat of arms, anthem), political culture integrates society in its own way, ensures the stability of relations between elite and non-elite strata of society in forms familiar to people.

Political culture includes the following constituent elements that have been formed over many hundreds of years, decades and generations: cognitive - political knowledge, political education, political consciousness, ways of political thinking; moral and evaluative - political feelings, traditions, values, ideals, beliefs, general cultural orientations, attitude to power, political phenomena; behavioral - political attitudes, types, forms, styles, patterns of socio-political activity, political behavior. political culture power

These elements are determined by socio-economic, national-cultural, socio-historical and other long-term factors. They are characterized by relative stability, vitality and constancy.

Throughout the development of various states and peoples, many types of political culture have been developed that express the predominance in the style of political behavior of citizens of certain values and standards, forms of relations with the authorities, as well as other elements that have developed under the dominant influence of geographical, spiritual, economic and other factors.

The classification of political culture proposed by G. Almond and S. Verba in the book "Civic Culture" (New York, 1963) has gained particular fame in science. Analyzing and comparing the main components and forms of functioning of the political systems of England, Italy, Germany, the USA and Mexico, they identified three "pure" types of political culture: patriarchal, which is characterized by the lack of interest of citizens in political life; subordinate, where the orientation towards political institutions is strong and the level of individual activity of citizens is low; activist, indicating the interest of citizens in political participation and their activity in this. The authors emphasized that in practice these types of political culture interact with each other, forming mixed forms with a predominance of certain components. Moreover, the most massive and at the same time optimal, from the point of view of ensuring the stability of the political regime, is the synthetic culture of "citizenship", where subservient attitudes and appropriate forms of people's participation in politics prevail.

Types of political culture in modern Russia

Work on the study of the political culture of Russia is carried out within the framework of the theories of modernization, transitology, democratization, taking into account the potential ability of Russia to move to a truly democratic regime. Research is carried out in several directions: the search for a democratic subculture within the national culture, truly democratic institutions in modern Russian society, democratic traditions in the national consciousness.

Traditional and industrial societies, coexisting at the same time, gave modern world two main type of political culture: totalitarian and democratic. Until the 1980s in the views on Russian political culture, the monistic, or "mono-stylistic" model dominated. The emergence and existence of a totalitarian political culture was associated with national cultural specificity (genotype), rooted in the distant past, which determined the peculiarities of the Russian social order from absolutism to the socialist system. The subject of the study was the interaction between the state and society, the traditional attitude to power, forms of protest behavior.

For the totalitarian type The Soviet period is characterized by: the unification of political consciousness and behavior, the rigidity of instructions from the state, the discrepancy between the words and deeds of the political elite, and, consequently, ordinary citizens.

The replacement of Soviet political culture with a new one is a lengthy process and depends on at least four factors: the dynamics of generational change; the nature of the political socialization of youth groups; direction and pace of development of new economic and political relations in the country; purposeful formation of a political culture corresponding to a democratic political system.

Democratic political culture implies a pluralism of political subjects, opinions, attitudes, types of behavior. And as a result, it includes tolerance, which means not just tolerance for something and someone else, but also a willingness to interact with an opponent, to absorb the most rational.

transition state Russian society determines the transitional nature of political culture, the presence in it of elements, both totalitarian culture and democratic. In relation to the political culture of post-Soviet Russia, the term "authoritarian-collectivist" is sometimes used.

The extreme conditions of Russia, which put it on the brink of survival for a long time, have given rise to a mobilization type of political culture of society, oriented towards the achievement of extraordinary goals. Therefore, the ideas of extremism, a tendency to forceful methods of resolving issues are widespread in society, and at the same time the ideas of compromises, consensuses, negotiations, etc. are not popular. In combination with the weakness of democratic traditions, often personal ambitions become predominant over political expediency.

In Russia, there are all types of political culture and its subculture: patriarchal, subservient, activist. However, according to researchers, the dominant patriarchal-subordinate And servile-activist.

Describing the subservient nature of political culture, R. Mukhaev identifies a number of specific features due to the influence of civilizational, geographical and historical features of the development of Russia. Firstly, the duality of political culture, which is a complex interaction of two socio-cultural flows (from the East and from the West), oriented towards different value systems: on the one hand, the values of collectivism, justice, equality, adherence to patriarchal traditions; on the other hand, the values of freedom, individualism, human rights, pluralism. Secondly, the confrontational nature of relations between the bearers of political culture, expressed in riots, civil wars, revolutions. Thirdly, the concentration of political dominance in the hands of the ruling class, which led to the fact that with the slightest weakening of it, the uncontrollability of the system increased. Fourthly, the absence of a free individual and a mature civil society, leading to the concentration of political life within the ruling class, which contributes to the political lack of rights of the population.

As a result of the influence of many factors, both historical and modern, the political culture of modern Russian society is internally contradictory. It presents many subcultures - authoritarian and democratic, elitist (political elite, bureaucracy) and mass (ordinary citizens), liberal and socialist. There are subcultures in every social group: among young people and pensioners, entrepreneurs and outcasts, workers and intellectuals.

However, the peculiarity of the current stage of the political culture of Russian society is not so much in the variety of subcultures, but in the fact that a significant number of them are covered by a hidden or overt struggle, a clash. The main lines of confrontation are democracy-authoritarianism, socialism-capitalism, centralism-regionalism, globalization-isolationism, anarchism-statism, etc. The diversity of such lines testifies to the absence of a political basic consensus, a national agreement, and, ultimately, to a painful discord between various social groups calling into question the success of reforming society, social and political stability in it.

Thus, the political culture of modern Russian society is in the state of its formation, being seriously influenced by geopolitical and historical factors and the radical transformations taking place in it today.

Political culture of modern Russia

Among the traditions that are directly related to politics in modern Russia, there are such as the sacralization of power, municipal liberties, social and political activity of the population associated with the solution of local or national problems. Among those that are beginning to develop, the following can be distinguished: civilized methods of polemic and discussion; the ability to listen to the opponent, convince and convince with the help of rational arguments; the art of compromise, maneuver and alliances, active forms of pressure on the legislative, executive power and political parties, the use of the press and mass media; manifestations, demonstrations, rallies, mass demonstrations and movements in defense of certain demands and interests; "conquest of the street", strikes - local and national, economic and political; the use of the most effective and resolute forms of struggle; mobilization, solidarity, mutual assistance; social unions.

Radical changes in the foundations of economic, social, political and spiritual life, mass movements to Russia of various groups of the population from neighboring countries and the emergence as a result of this of new inter-ethnic, demographic, territorial and other formations;

Change and complication of the social structure of society, the emergence of new social groups in it, the growth of property inequality, increased vertical and horizontal mobility;

Re-evaluation based on the expansion of information of the lessons of the past, present and future prospects.

All these processes dictate the need for a serious modification of the worldview, evaluative and behavioral orientations of people, that is, all components of political culture.

The ongoing political and cultural changes give reason to believe that a civil culture is being formed in modern Russia, which will be of a mixed, more or less balanced character. This is due to three sources:

the first is modern domestic political practice, implemented in normative acts and in non-formalized customs;

the second is foreign experience and political culture, mainly Western. Today, the borrowing and development of European-American samples is chaotic and unsystematic. Time will correct this process, but, most likely, the West will continue to remain for Russia a source of civic culture formation;

the third is a national tradition. The political culture of Russian society, which has centuries-old traditions, develops on the basis of continuity. With all the visible differences between the Soviet political culture and the pre-revolutionary one, the former inherited the latter. Moreover, some elements of Soviet culture were a modified form traditional culture adapted to the conditions of the XX century.

As characteristic features of the political culture of modern Russia, researchers identify the following:

The values of communitarianism (rising back to communal collectivism and determining not only the priority of group justice over the principles of individual freedom of the individual, but ultimately the leading role of the state in regulating political and social life);

Indifference to political participation;

Personalized perception of power, constantly provoking the search for a "savior of the fatherland", capable of leading the country out of the crisis;

Predisposition to conformism (adaptability, lack of own position);

Distrust in representative bodies of power, attraction to executive functions with limited individual responsibility;

Submissive attitude to power;

Legal nihilism (denial of law as social institution, a system of rules of conduct that can successfully regulate human relationships);

Intolerance to other opinions, principles;

Predisposition to forceful methods of conflict resolution, rejection of consensus technologies.

The future of Russia's political culture

The political culture of modern Russia is still something contradictory and indefinite. There is a struggle of multidirectional political ideologies, communist, radical - liberal, national - patriotic, their representatives are so dissimilar in political languages that they hardly understand each other. But the ruling circles are gradually realizing that it is impossible for Russia to quickly and immediately enter the "common European home" where no one is waiting for us. In the West, there are centuries-old traditions of democracy, there is a stable multi-party system, and in Russia, many parties literally appeared from scratch, the process of their formation was in conflict with the spirit of the times. Therefore, the course of the political process is determined by the struggle of informal groupings while maintaining state positions and state bureaucracy.

The problem of the development of Russia's political culture boils down to whether our country will be able to build a stable democratic system and worthily enter the third millennium, or Russia will return back to totalitarianism.

From the point of view of A. Akhiezer, “the basis of political culture should be the idea that a society cannot ensure its existence in an increasingly complex world without involving everything in the process of dialogization. more of people. The central task of political science is to look for ways to reproduce liberal culture, the sociocultural foundation of which is still weak, improving society and the state on this basis, contributing to the achievement of a basic consensus, overcoming the split between all elements of moral schematism. And this requires certain moral foundations - first of all, the development of humanism (which at one time was not accepted by the spiritual elite from the Byzantine culture), the Christian idea of love, the displacement of aggressiveness, hatred, the belief that "the world lies in evil", world-renunciation to the periphery of the culture (the latter was actively adopted from the Byzantine heritage)".

The policy of the Russian authorities should ensure the peaceful coexistence of even opposing ideologies and styles of civic behavior, contributing to the formation of political orientations that unite, rather than oppose, the positions of socialists and liberals, conservatives and democrats, but at the same time radically limiting the ideological influence of political extremists. Only on such a basis can mass ideals of civic dignity, self-respect, and democratic forms of interaction between man and government be formed in society.

Conclusion

At the end of this work, the following conclusions can be drawn:

1. Political culture- is the ability to resolve the conflict on the path of synthesis of freedom and democracy.

2. Russian political culture is characterized by a sharp imbalance of modern and traditional orientations, which is the result of an attempt by force, revolutionary replacement of traditional collectivist values with liberal-individualist values.

3. Political culture is increasingly determined by the unpredictability of the political behavior of citizens. The political culture of Russia is characterized by the antagonistic coexistence of such cultures as Western and soil, radical and patriarchal-conservative, anarchist and statist, "democratic" and "communal-patriotic", which is one of the reasons for the lack of basic consensus and national accord.

4. Characteristic features of the Russian political culture: the leading dominant role of the values of communitarianism, the internal split of the political culture, misunderstanding, underestimation of the role of representative bodies of power, attraction to executive functions with limited individual responsibility, unpopularity of control over the authorities, combined with weak respect for the law, etc.

Our society needs not the suppression of dominant ideologies and not the invention of new "democratic" doctrines, but the consistent strengthening of spiritual freedom, the real expansion of the socio-economic and political space for the manifestation of civic activity of people, their involvement in the redistribution of public material resources, control over managers.

Bibliography

1. Akhiezer A. Specifics of Russian political culture and the subject of political science (Historical and cultural research). 2002

2. Batalov E. The political culture of Russia through the prism. 2002

3. Meleshkina E.Yu., Tolpygina O.A. Political culture // Political process: main aspects and methods of analysis: Collection teaching materials/ Ed. Meleshkina E.Yu. M., 2001.

4. Mukhaev R.T. Theory of politics: a textbook for university students studying in the humanities and social disciplines (020000) and the specialty "International Relations" (350200). M., 2005.

5. Pivovarov Yu.S. Russian power and public policy // Polis. 2006.

6. Pikalov G.A. . Theory of political culture: Tutorial. SPb., 2004.

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Features of Russian political culture

The modern political culture of our society can be viewed from three perspectives: 1) identifying the origins of its emergence, analyzing past political experience, traditions, and mentality; 2) the study of its modern structure, the definition of value orientations, the identification of problems of formation and impact on society; 3) designation of trends and priorities in the development of political culture, determination of its place and role in world civilization.

1. The political culture of our country in historical terms is very unique and original. It is characterized by the presence of many subcultures, due to geographical, ethnic and confessional factors. As the fundamental values of the past political development, the ideas of autocratic statehood have come down to us, allowing various regions, peoples and national communities to exist and develop. For many centuries there was a centralized Russian state, which, in fact, predetermined the political development of society and the individual.

Characteristic of our history was the merger with the state of the church, which was an element of statehood. The Orthodox Church played a significant role in the formation of the multinational Russian Empire and the spirit of catholicity, Russian messianism, which became an integral feature of the political thinking of that time.

A special imprint on political life and culture was left by the collective form of the hostel of the Russian peasantry - the community, which prevented the formation of an individual principle in economic and spiritual life.

In the 60s. 19th century Favorable conditions arise in the country for the development of political culture. Serfdom was abolished, the formation of new social forces began: the bourgeoisie and the raznochintsy intelligentsia, and a large-scale legal reform was carried out. However, the revolution of 1917 stopped this process.

The Bolsheviks set a course for building a totalitarian state. The nationalization of all spheres of society was brought to the limit. The political culture acquired a purely authoritarian, statist character. The role and functions that Orthodoxy performed in the justification of Russian statehood were transferred to Marxism-Leninism, which became the sole and undividedly dominant state ideology. The interests of the individual were completely subordinated to the interests of the state. The Soviet legal system as a whole was based on the idea of a person's obligation to the state. The role of the law was reduced to almost nothing, since the fundamental provisions were established by party directives, and specific issues of legal regulation were resolved in departmental regulations of the governing bodies.

Since the mid 50s. liberalization processes began in the country, which ultimately led to the collapse of the USSR and a change in the fundamental value orientations and standards of behavior that previously underlay Russian statehood.

2. The formation of a new political culture in its systemic form actually began with the adoption on December 12, 1993 of the Constitution of the Russian Federation. This process is complex and painful, associated with the breaking of stereotypes, the acquisition of new qualities, and all this against the backdrop of a socio-economic, spiritual and moral crisis. The low level of political culture is explained not only by ideological factors, but also by the lack of experience of democratic participation in governance and political decision-making, since many institutions of civil society are in the process of formation.

Today, like many years ago, the political culture of Russia suffers from antinomy, since each of its basic elements has its own antithesis (statism and anarchism, fear of power and violation of laws, loyalty and extreme radicalism). It is internally contradictory, because along with the lingering values of communal collectivism and group justice, norms are established that guide the development of individual creative, entrepreneurial initiative and activity. Characteristic features of Russian political culture are the orientation of a significant part of the population towards the personalities of political figures, a campaign approach to solving political problems, and a tendency to unsanctioned forms of political protest.

3. The events of recent years, in particular the formation of the legal system, the development of federalism, the improvement of the law-making process, the search for a compromise between the legislative and executive authorities, the functioning of the multi-party system and other positive elements, allow us to make an optimistic forecast for the development of political culture in Russia. It is important to note here that among the most important areas in this regard should be the consistent strengthening of individual and social spiritual freedom, the creation of real mechanisms for the manifestation of civil political activity of people, their involvement in government and control over its activities.

Speaking about the specific and original features of Russian political culture, one should not forget about the achievements of world civilization. It is necessary to make wider and more intensive use of the political experience accumulated both inside and outside the country. Prospects for the development of Russian society depend on the achievement of an organic combination of a market economy, political democracy, historical traditions of statehood, and humanistic principles of natural law.

Every country and every nation has its own specific political culture. This is due to the fact that the political culture of any country does not include all existing in this moment political consciousness and behavior in society, but only historically established, relatively stable, habitual, embodying the experience of previous generations of people attitudes, beliefs, ideas, behaviors that actually distinguish this society from others. Thus, most Western countries are characterized by a historically established formalized consciousness and based on it respect for law, law, contract, a high degree of respect and self-respect for the individual, his rights and freedoms, non-interference of the state in privacy citizens, a high degree of self-restraint of the individual, without which true democracy and the rule of law are impossible.

On the contrary, Russian political culture is characterized (and historically conditioned) by the priority of the state in the life of society (statism) and the authoritarian nature of power associated with this feature at almost all stages of Russian history, paternalism (the desire of the state to “patronize” society) and the paternalistic nature of power relations. , clientelism in the attitude of the population to power (the habit of being under the patronage, patronage of the state), weak structuring of society (underdevelopment of autonomous civil society institutions independent of the state), sacralization of power and personification of political relations (the supremacy of an individual, not the law).

Specificity due to features historical development, allows us to speak about a special genotype of Russian political culture.

Also in Ancient Russia culture, being traditional archaic, acquired a veche form. Its specificity consisted in the rejection of innovations that threatened the established order and rules, in the focus on the reproduction of local worlds, which conflicted with the desire to form a state. This veche culture, the corresponding way of life had a huge impact on subsequent history, the formation of statehood.

Geographic location Russia between Europe and Asia had a serious impact on Russian society. The country found itself at the intersection of two socio-cultural types: European or personality-centric, which puts the individual, his freedom, natural rights in the center of attention, and Asian, or socio-centric, oriented towards society, the collective, the state. At the same time, the interaction of these two sociocultural types in Russian society is very peculiar: it involves not just interweaving, mutual enrichment with the content of both types, but also a continuous struggle between them. The dualism, duality, inconsistency and conflict of political culture arising on this basis is most clearly reflected to this day in the confrontation between “Westerners” and “soilers”, the Western model of development and the model of Russia’s original path. T.I. Zaslavskaya proposes to culturally recognize Russia as a “marginal member of the European family, occupying approximately the same place in it as Pluto in the solar system” ]

The specific role and place of Russia was also determined by the vast geopolitical space in which peoples with different types of cultures coexisted. Under these conditions, a pronounced etatist orientation of political culture was formed. In Russia, the state is perceived, in the words of E. Batalov, as "the backbone of civilization, the guarantor of the integrity and existence of society, the organizer of all life." In the absence of civil society, this perception reflected the real role of the state, not only in tsarist times, but also in the Soviet period, when it was necessary to keep the victory of socialism in a capitalist environment. Without a strong state to achieve international recognition was impossible, so the Bolshevik government did everything possible for the etatist orientation of Soviet political culture. In the post-Soviet period, the etatist tradition was weakened, but it soon resumed along with the strengthening of the role of the federal center, which was the reason for the strengthening of the power vertical.

State-centricity turns into the sacralization of the supreme power, i.e. persistent perception of it as sanctioned by extrahuman forces. An invariable attribute of the image of a leader in the mass consciousness is not the ability to coordinate positions and reach a compromise, but the ability to impose one's will. The leader appears as the main object of paternalistic expectations, which is facilitated by the tenacious historical memory of the "fathers-benefactors" drawn from the Russian political tradition. As a result, there was a conviction that the well-being of the country depends only on the sovereign, his mind and enlightenment. Thus, a belief in the highest royal justice was formed, which became characteristic of the political culture of Russia. According to N. Eidelman, “as soon as the injustice of real power came into conflict with this idea, the issue was resolved, in general, unambiguously: the tsar is still “right”; if wrong came from the king, then his true word was distorted by ministers, nobles, or this monarch is wrong, self-proclaimed, and he must urgently be replaced by a real one.

The central role of the individual is represented at all levels of the state-public ladder down to its lower floors, where it leads to the formation of clientelistic relations. Real power relations are regulated rather informally - personally, and not on the basis of formalized bureaucratic procedures. The rules of the game here are a continuation of the tradition, legal control over their observance is not provided. Such traditions form an authoritarian personality type, described by E. Fromm in his work "Escape from Freedom".

History Russian state closely related to Orthodoxy. The Orthodox Church acted as the spiritual support of the Russians, opposed the Muslim East and the Catholic West. Orthodox faith played an important role in shaping ideas about the greatness of Russia, its scale, patriotism and devotion to the fatherland, the special path of Russia, which have become the most important components of the political consciousness of Russians. The Church elevated to the rank of saints prominent figures who, in the strict sense, were not her servants (Princess Olga, Princes Vladimir, Alexander Nevsky, Dmitry Donskoy and others).

Being a follower of the Byzantine civilization, Russia adopted from it not only religion, but also culture, primarily the imperial idea, the implementation of which led to the transformation of the country into a multi-ethnic, multilingual empire. It was possible to maintain the integrity of such a huge empire only with the help of despotic power, a strong centralized state. Understanding this circumstance led to the realization of the need to submit to the authorities and the state. At the same time, the government was tolerated without taking it to heart, which was reflected in the negative attitude of the population towards its representatives, especially officials. Nevertheless, always, and especially after the collapse of the USSR, a powerful centralized state in the minds of many people was and is perceived as the main historical achievement of the Russian people and its allies.

A kind of cosmopolitanism was also perceived by mass consciousness from the Eastern Roman Empire - the supra-ethnic, supra-national character of both political power itself and statehood, which manifested itself in the international policy of the Soviet state and in the absence of the need to form a Russian national state.

The messianic orientation of Russian political culture manifested itself at the turn of the 15th-16th centuries. in the proclamation of Moscow as the Third Rome, as well as with the coming to power in 1917 of the Bolsheviks with a messianic goal - to spread the ideas of communism to the whole world.

The split in the political culture often led to mutual violence, to the clash of opposing ideals up to the civil war, stimulated the desire to suppress the opposite cultural potential by force of arms. Such clashes continued throughout the history of the country (violence associated with the adoption of Christianity, mass terror in the twentieth century). The supreme power repeatedly tried to move away from direct violence, but always returned to it, which indicates the inability of the authorities to solve the increasingly complex problems.

Under Peter I, the idea of the “common good” was formed as a national value, which was embodied in the form of utilitarianism, recognizing benefit or benefit as a criterion of morality. A person begins to move away from the values of traditionalism and seek fundamental solutions beyond its framework, to realize himself as a subject capable of influencing the implementation of goals. As a result, a reform impulse appeared, aimed at overcoming the backwardness of the country, implemented through raising the level of education and culture, using elements of Western potential. However, it turned out that society needs to learn how to use a new effective means of self-development, otherwise it becomes a means of destruction, as evidenced by both the post-Petrine rule and the reign of some sovereigns in the 19th century.

According to Yu.Pivovarov, Lenin, whom he calls "the demiurge of the new order", had a decisive influence on the Russian political culture of the 20th century. For its formation, Lenin developed a communist theory, created a new type of party, brought it to power, laid the foundations of the Soviet system - "one-party democracy" and a fully state-controlled economy

The Russian man, being, in essence, a statesman, at the same time was afraid of the state, avoided dealing with the authorities, did not trust government agencies. Hence the conflict nature of the state consciousness of the Russian people, on the one hand, and the rejection of power, on the other. This feature acquired its extreme forms in the Soviet period. The more terrible the power manifested itself, the stronger the desire for a person to join it, enter it, become a part of it. Such an attitude towards the state and authorities contributed to the formation of a double standard in their assessment. The person, as it were, split in two, which testified to the antinomy of political culture.

N.A. Berdyaev wrote: “Russia is a country of endless freedom and spiritual distances, wanderers and seekers, a rebellious and terrible country in its spontaneity.” And at the same time - "Russia is a country of unheard of servility and terrible humility, a country devoid of consciousness of the rights of the individual and not protecting the dignity of the individual, a country of inert conservatism, the enslavement of religious life by the state ..."

The entire political history of Russia can be presented as a picture of a constant confrontation between liberal and patriarchal-traditional values: on the one hand, private initiative, the thirst for self-assertion of the individual in competition with his equals, freedom of property and diligence, the maximum restriction of the role of the state in society; on the other hand, conciliarity, communality, collectivism, with a simultaneous inclination towards authoritarianism, a strong leader of a charismatic type, a strong state. The development of trade, commodity-money relations, private initiative, private property, not being supplemented by the mass dissemination of relevant values, generated and accumulated a hidden feeling of dissatisfaction in society, and increased the mass negative attitude towards such changes. From the reforms of Peter I to the present day political history Russia resembles a "zebra" - the liberal trend, not having time to gain a foothold as a result of the efforts of the next reformers, is replaced by a return to traditional mass values.

In the structure of value relations of political culture, general cultural orientations, attitudes towards power, political phenomena are singled out.

The nature and direction of general cultural orientations reveals the place of political phenomena in the structure of values of an individual, group, society. The significance of worldview orientations lies in the extent to which a person's choice of political positions depends on his preferences for individual or collective values. Thus, the history of Russia shows, in contrast to the states of the West, which experienced the impact of capitalism, that the inhabitants of our country for centuries were guided mainly by the norms of communal collectivism. He embodied the priority of the interests of the family, community, class, team, class, state, society over the goals and values of the individual, the needs of the individual.

The generalized indicator is the promotion of the ideal not of freedom, but of equality. This tradition in Soviet society received an additional impetus from the total control of the state over the individual and collectivist principles, approved by the Soviet authorities in public life.

At the level of the individual, the most adequate expression of the essence of political culture is the code of its behavior, the style of activity as a participant in the political process. This code is ultimately determined by its value ideas about political phenomena and is embodied in practice. It simultaneously contains a universally recognized and individually unique element.

Based on the existing political culture of the individual, one can speak of its political maturity (or immaturity - infantilism). A politically mature person is distinguished by ideological conviction, citizenship, manifested in a conscious, constantly present interest in political processes, events, in the need for constant updating of political knowledge, independence of political analysis and individual decision-making, in a sense of responsibility for the fate of one's country.

The most important feature of Russian political culture is paternalism. In the modern interpretation, paternalism is understood as a doctrine and activity from the standpoint of "paternal care" in relation to layers and groups that are less protected in social and economic terms.

The roots of the paternalistic tradition in Russian culture, including political culture, are in the historical past. The basis of traditional culture, the most important social unit of the agrarian society was the patriarchal family. The total number of such a family could number several dozen people. The authority of the head of the family was indisputable.

The existence of a large family long time was an economic necessity driven by the climate middle lane Russia, where a short summer often forced various field work to be carried out almost simultaneously. The labor rhythm contributed to the development of mobilization forms of community life, for which authoritarianism was the most adequate feature of power relations in the family.

Property relations, which left the head of the family the full right to dispose of all the means of the peasant household, imposed on him great responsibility and required the performance of a number of functions in the public, household, and moral and psychological spheres.

In the public sphere, he represented the family interests in dealing with outside world: community, neighbors, headman, master. In the household sphere, he managed the property, gave tasks and controlled their execution. It was assigned the functions of encouragement and punishment, control over the observance of moral standards. In fact, we are talking about power relations of an authoritarian type in the primary unit of society.

The concentration of command functions behind authority, in this case, behind the head of a patriarchal family, leaves all household members with only execution functions. In such a situation, a person does not feel the need to feel like a person, he shifts responsibility for his fate to the family, the state, power, he leaves individual responsibility, and hence freedom.

The head of the family had the right to manage the life of the household at his own discretion, and they had to accept any decision as inevitable, since such behavior guaranteed the survival of the family as an integrity.

Caused by natural and climatic conditions, paternalistic features were entrenched in Russian peasant culture. Orthodoxy sanctified these relations with the authority of the church. Thus, paternalism has become an axiom, a cultural archetype fixed in the Russian mentality and political culture.

The attention of historical thought was drawn to this typological feature of Russian society as early as the 19th century, starting with N. Karamzin's well-known assertion that autocratic rule in Russia is paternal rule.

The traditions preserved in the folk, peasant culture were also characteristic of the culture of the educated elite of Russian society. The liberalism of the European type, which spread after the bourgeois-democratic revolutions, began to transform under the onslaught of internal and external circumstances.

Russia's victory in the war with Napoleon strengthened national pride, consolidated society and acted as an incentive in search of its own path of development. While creating an industrial society, i.e., advancing in line with the global development trend, Russia at the same time strengthened its orientation towards traditional cultural values.

Paternalism, as a behavioral stereotype, permeated the political culture of an educated society. Naturally, its manifestations were denoted by concepts adequate to the time. The most common words that reflected different aspects of paternalism were care and patronage, as well as derivatives from them. Paternalism, as a basic foundation, was realized in the Russian Empire in the following categories: caring, supervision, encouragement, protection, charity, assistance, donation, relief, benevolence, donation.

The history of the Soviet period confirms the stability of the formed paternalistic traditions. All children of the younger school age were Octobrists - Ilyich's grandchildren. For a quarter of a century, the country was ruled by the "father of peoples" - I.V. Stalin. The party bodies carried out the functions of guardianship, supervising, encouraging and punishing citizens, guided by the norms of the moral code of the builder of communism.

The relevance of the problems of paternalism is also confirmed by the events of our day, when the situation that has developed in the post-Soviet period has demonstrated the need of the people for guardianship by the state, for guarantees of social assistance and protection, which they consider as something a priori, as an obligatory function of power. Paternalistic traditions can be attributed to the "collective unconscious", that is, the archetype of culture, assimilated by a person in the process of socialization, and which controls his behavior at the subconscious level.

In Russia, there are all types of political culture and its subculture: patriarchal, subservient, activist. However, according to researchers, patriarchal-subject and subservient-activist dominate.

Describing the subservient nature of political culture, R. Mukhaev identifies a number of specific features due to the influence of civilizational, geographical and historical features of Russia's development. Firstly, the duality of political culture, which is a complex interaction of two socio-cultural flows (from the East and from the West), oriented towards different value systems: on the one hand, the values of collectivism, justice, equality, adherence to patriarchal traditions; on the other hand, the values of freedom, individualism, human rights, pluralism. Secondly, the confrontational nature of relations between the bearers of political culture, expressed in riots, civil wars, revolutions. Thirdly, the concentration of political dominance in the hands of the ruling class, which led to the fact that with the slightest weakening of it, the uncontrollability of the system increased. Fourthly, the absence of a free individual and a mature civil society, leading to the concentration of political life within the ruling class, which contributes to the political powerlessness of the population

However, the peculiarity of the current stage of the political culture of Russian society is not so much in the variety of subcultures, but in the fact that a significant number of them are covered by a hidden or overt struggle, a clash. The main lines of confrontation are democracy-authoritarianism, socialism-capitalism, centralism-regionalism, globalization-isolationism, anarchism-statism, etc. groups that question the success of reforming society, social and political stability in it.

Zaslavskaya T.I. Modern Russian society: The social mechanism of transformation: textbook. allowance. M., 2004. P.63.

Batalov E. Political culture of Russia through the prism of civic culture // Pro et Contra. 2002. No. 3.

Eidelman N.N. Edge of Ages. Political struggle in Russia: the end of the VIII - the beginning of the XIX century. M., 1982. P.36.

Fromm E. Escape from freedom / Per. from English. M., 1989. S.141-148.

Akhiezer A. Specifics of Russian political culture and the subject of political science (Historical and cultural research) // Pro et Contra. 2002. No. 3.

Pivovarov Yu. Russian political culture and political culture (Society, power, Lenin) // Pro et Contra. 2002. No. 3.

Berdyaev N.A. The fate of Russia. Experiments on the psychology of war and nationality // The fate of Russia: Works. M., 2000. S.283.

Mukhaev R. Theory of politics: a textbook for university students. M., 2005. S.252-254.

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Most researchers believe that within each socio-political system and country, one can talk about the presence of a special political culture based on certain spiritual determinants, which determines the political behavior of people, giving it one or another content and direction. Despite the apparent clarity and indisputability of the socio-cultural approach to the analysis of political phenomena, discussions about the degree of cultural conditioning of political processes are relevant to this day.

Interest in the concept of political culture was stimulated by the awareness of the need to study destabilized political regimes, the accompanying processes could not be described only by examining formal political institutions. Accordingly, the concept of "political culture" introduced elements of the anthropology of culture into the analysis of political systems. At the same time, there is no common understanding of the term "political culture" to this day, researchers fill it with various content - hence the many approaches to this concept. This ambiguity can serve as indirect evidence of the popularity and demand for this concept: “this is due to the fact that it is the semantic potential of the concept of “political culture” that largely structures our expectations of the future in a vital area - politics, where collectively significant goals are achieved.

However, the importance and relevance of studying political culture is undeniable: "for the emergence and continued existence of state-type institutions, the development of a more or less adequate, and most importantly, mass cultural basis is required, without which their reproduction is impossible. This also applies to political activity, which, in ultimately aims to connect elite practices supreme power, groups claiming this role, with the practice of other significant groups in society, each of which is the subject of a specific subculture.

In the context of the transformation of the political system in Russia, the role of political socialization is growing, as a result of which a new political culture of the population is being formed. In the USSR, there was a stable, integrated and consistent political culture of society, groups, citizens, thanks to effective socialization through the family, school, universities, the media, public organizations and the CPSU. However, let's not forget that political socialization at that time was based on special mechanisms of its functioning that do not exist today.

The political culture of post-Soviet Russia is a synthesis of diverse political values, attitudes and standards of political activity. The sources and methods of formation of political culture have changed, the process of formation of political culture becomes dependent on the material well-being of a particular individual, which does not create prerequisites for a dialogue between the authorities and society and makes this process less manageable.

The previous decade was a decade of breaking with the past. Gradually there was a crystallization of a new set of values that make up a modified political culture. An analysis of the empirical data obtained in the last decade has revealed two sets of values. The first includes the freedom, equality and autonomy of the individual. It can be conditionally called a liberal definition of democracy. The second set prescribes to democracy such values as a strong state, responsibility and obedience to the law - the statist idea of democracy. Those who choose this model are far from liberal views, they are inclined to more rigid authoritarian behavior patterns, although they verbally recognize democracy due to the fact that it is an official political value.

At the same time, Russian liberals were brought up in a collectivist political culture, thanks to which communitarian values can be found in their minds in an implicit form. Actually, liberal views are more often formed under the influence of the cultural environment, family socialization and education than are the result of "rational choice". Authoritarian communitarians, on the other hand, are verbally loyal to official liberal values. Our Democrats, like autocrats, have common problems.

First of all, some and others have inconsistent and vague political views. To clarify and articulate them, the individual must rely on the ideology developed by political parties. But our party systems are formed slowly, leaving the individual to do alone what party ideologists should work on. Another common problem among these opposing political types in Russia is the decline in values such as responsibility and activism among younger cohorts compared to older ones.

It is difficult to count on the fact that Russia can solve economic or political problems by isolating itself from the past, turning a blind eye to the fact that we are part of a more complex historical and political system. Our strategic goals cannot be reduced to national egoism, nor to the desire to get rich at the expense of others. The peculiarity of the reforms in Russia, the USSR and the Russian Empire was that the mobilization of the population for reforms was achieved only at the expense of supranational goals.

Today, the country is faced with the task of not just survival, but a new breakthrough in political modernization, a breakthrough into the world political and economic community. And the main condition for its successful solution is the consolidation of political elites, the formation of a new image of power, and the cohesion of society.

Soviet political culture in different periods and from the point of view of various researchers could seem both loyal and in opposition to the authoritarian regime. It can be assumed that the norms of behavior that determined the appearance of Soviet political culture were formed under the pressure of external circumstances. "External circumstances" were set by the political and institutional context of that period. Obviously, today political and cultural values are changing, adapting to changing conditions.

Of course, institutions can hardly fundamentally transform political culture, but they can force citizens to adjust their cultural norms to the requirements of the system. At the same time, the true values of people may be far from the values of authoritarianism.

Within the framework of the approach, which is conditionally called "cultural rationality", it is argued that political culture is not an alternative to rational behavior, but the very rational adaptation of attitudes to the requirements of the institutional environment. Entering into relationships with the authorities, people of certain age cohorts gradually master the most preferred behavioral strategies. Cultural rationality will become the approach that will help clarify the essence of Soviet and post-Soviet political culture.

In the long term, the task of legitimizing the system cannot be solved if the system has not managed to become efficient, i.e. capable of meeting the material needs of citizens.

Loyalty to the system can be maintained by repressive measures, but threats of repression cannot ensure long-term political stability. The question arises as to what incentives an effective political system?

A. Panebianko identifies two types of incentives by which the leaders of political organizations recruit their supporters: collective and selective.

Under collective incentives is meant the achievement of the ideological goals of the organization, and under selective - various material "payments" (raising status, social security, etc.). Usually a potential member of the organization seeks to benefit from their combination. Panebianco only theoretically distinguishes those for whom selective incentives are more important, and those for whom the main interest is focused on collective incentives.

That is why the incentive system of real political organizations should include both collective and selective incentives, although their ratio may change over time. On the initial stage the formation of an organization is usually dominated by collective incentives, and then the leading role is acquired by selective ones.

Speaking about the features of the political culture of Russia, they often note its antinomy and inconsistency, duality and irrationalism. We can talk about the orientation of the political culture of Russia to the future with insufficient attention to the past, the lack of conscious adherence to traditions, extreme receptivity, and sensitivity to new trends.

The political culture of Russia is characterized by an almost constant absence of a basic consensus, national accord, and often a painful discord between social groups. The differences between subcultures are sometimes so striking that one might get the impression that separate nations coexist in Russia, united by almost nothing but a common language and territory.

In Russia, a specific sovereign (supranational) idea of "humane" imperialism is constantly reproduced, undergoing various metamorphoses depending on regime changes. F.M. Dostoevsky noted the peculiar "extraversion" of our country, rooted in the Russian national character, its lack of an egoistic approach in formulating its foreign policy priorities.

The Russian mentality is dominated not by the national self-identification of a citizen, but by the state; the majority of the population is nationally and religiously tolerant (as proof of this thesis, one can point to the amazing ease with which Russians enter into interethnic and even interracial marriages). The Russian national idea is characterized by messianism, altruism at the national level, the feeling of a people "chosen by God" on the one hand, and "cursed" by the same God on the other, "idealism" ("non-possessiveness").

The transition from the Soviet to the post-Soviet system was accompanied by a transition from total rejection of capitalism to its blind copying. What was previously subjected to total criticism began to be accepted by Russians as an absolute value.

A proto-party system has developed in Russia - this is a distinctive feature of the political culture of Russians. In fact, there is no fundamental difference between "parties", "movements" and "associations"; it is believed that there is some difference between these categories of organizations in terms of fixed or non-fixed, individual or collective membership, they are extremely small.

The current state of Russia's political culture does not give grounds to classify it as a liberal-democratic one; rather, it gravitates towards an authoritarian-collectivist type of political culture. The state invariably occupies a dominant position in the public life of a Russian.

For many centuries, it was not the state that naturally grew out of civil society, but society developed under the strict patronage of the state, which has always been the engine of social development. Russia willingly recognizes that power, which, to one degree or another, is sacred. Russian politics is also characterized by personification.

Thus, the political culture in Russia is extremely heterogeneous; political subcultures coexist in it with completely different, if not diametrically opposed, value orientations, whose relations are confrontational, and sometimes antagonistic, which is a characteristic feature of Russian politics.

The formation of political culture is a complex and lengthy process. IN modern conditions the main way of forming political culture is the spiritual and ideological, educational and educational purposeful activity of the state, political parties, social movements and organizations, means mass media, churches. Educational institutions, science, labor collectives, family, business, etc. have a great influence on this process.

Political culture, on the one hand, is associated with a specific political system, and on the other hand, it is a special part of the general culture of a certain society, has some autonomy. Political culture develops along with various social communities (its carriers). It cannot be homogeneous in society. There is a dominant and at the same time counterculture and subculture (socioeconomic, regional, age, religious, ethnolinguistic).

The state assumes ideological functions and thus is directly and actively involved in the very process of formation of political culture. It also forms and consolidates the political symbols of the country with the help of legislative acts, determines the main parameters of political culture and models of political behavior.

At the end of the XX century. In Russia, there have been major changes in many areas of life, including the political system, which prompted the masses to master the relevant political values, attitudes, social, cultural and ideological norms.

The radical renewal of these norms and values, as well as the formation of new traditions and habits, occurs mainly at the stage of basic socialization of new generations of Russians.

Today the political culture of Russia is a combination of various subcultures. Unfortunately, the level of differences and confrontation between subcultures in our society is very high. This does not allow to combine cultural diversity in the country with political unity, as well as to develop common values of the political structure of the Russian Federation.

The absence in Russian society of generally accepted and fundamental political values, an integral system of political socialization that reproduces and transmits them to the general population, creates difficulties on the path of democratic transformations in the country. They often offer mutually exclusive patterns of political behavior of an individual, make it difficult to reach agreement in society on basic values.

A characteristic feature of the life of Russians is polarization (division into poor, poor and rich sections of the population). In the post-Soviet period, an epidemic of social diseases began in the country: crime, alcoholism, drug addiction, vagrancy, prostitution, homelessness, etc. At the same time, dozens of new political parties, movements appeared, and the number of socio-political newspapers, magazines and other publications increased. Radio and television broadcasts reflected the political views and opinions of various parties, movements, their leaders and ordinary Russians.

There is an expansion of political and other information, and on its basis - a reassessment of the lessons of the past and the present, the prospects for the future of Russia. The difficulty today lies in the fact that each person learns not any political values, but only those that come from a significant subject for him. The question is whether a person has these values.

Today, in Russian society, the mass media play an important role in shaping the political culture of the population. A conscious one-sided interest in presenting material on a political topic in favor of one of the political forces hinders the development of a democratic political culture. It is also dangerous to manipulate the political behavior of the population. Balanced, complete and objective information about various aspects of the political life of society is an important condition for improving the political culture of Russians.

The functions of the media should be to inform the population; mobilization and formation public opinion; promotion of political education, upbringing, political socialization of citizens; in the possibility of expressing different public views; control and criticism of state and local authorities; integration of policy subjects.

A sociological survey conducted at industrial enterprises of the above regions and republics showed that respondents prefer such newspapers as "Arguments and Facts", " Russian newspaper", "Komsomolskaya Pravda", "Trud", "Izvestia", "Pravda", "Soviet Russia" (depending on their political views).

One of the ways of shaping the political culture of Russians is the upbringing and educational process in the educational institutions of the country. Much attention in the teaching of the humanities is paid to the study of topics related to the problem of political culture. The structure and content of such education has expanded.

For our country today, political culture is not an abstract concept, but an essential characteristic of a Russian citizen's civic position.

In the Russian Federation, the political culture of the electorate is being formed, specific political orientations of voters are being developed, attention should be paid to the diversity of political blocs, the democratization of the electoral system, demonstrate on concrete examples that the process of determining political interests in our country is still sluggish.

Today, the formation of political culture in Russia is influenced by business, the role of the family and labor collectives is important. In the course of sociological surveys, employees of industrial enterprises in the Volga region noted that they had few events related to political education and enlightenment.

The church takes part in the formation of the political culture of Russians. In the 90s of the XX century. Russian society began to realize that without solving spiritual problems, without religious enlightenment, it is impossible to solve many problems and problems of cultural, social, national, political, and even economic nature. It should also be said that the intellectual abilities of a person play a significant role in the perception of political phenomena and information.

A high political culture is distinguished by such criteria as involvement in political activity and positive activity. They are manifested in the political behavior of citizens.

The political activity of Russians is limited to a certain extent by age, health status, marital status, gender, profession, lifestyle and lifestyle, etc. Participation of the population in the political life of the country can be professional and non-professional, direct and indirect, conscious and spontaneous, constructive and destructive, legal and illegal, etc. Various sources now classify 5-7% of Russians as activists, about 80% as non-tists. The political activity of Russians and the political life of the country as a whole is directly influenced by moods. They are diverse: delight, optimism, disappointment, fear, apathy, etc.

The types and forms of political activity of Russians are diverse: voting in elections; work in public organizations, political parties and movements; participation in political meetings, demonstrations, rallies, processions, picketing, actions in defense of their interests; filing a petition; appeals to solve pressing issues; activities in politicized media, etc. For some, participation in political life is an opportunity to improve their social status, to receive some privileges, for others - to satisfy power needs, and for others - belonging to a certain group in order to relieve psychological stress and find social protection.

The change and complication of the social structure of Russian society, the growth of property inequality, etc., have a great influence. All-Russian Center standard of living, approximately 30% of the population of Russia are poor. Another 30% are low- and medium-income, only about 10% are wealthy and rich. The country has a very high economic inequality and it is constantly growing.

Self-government with a high political culture of each individual and the people as a whole is the most important way of democratization and debureaucratization of the political and all public life of Russian society. The political culture of Russians is in a state of formation. It is seriously affected by historical and geopolitical factors, as well as by the radical transformations that are taking place in Russian society at the present time.

Being formed unevenly in time and space, the new political culture of Russians is formed due to such main directions as the revival of pre-revolutionary culture; use of the legacy of the USSR and its own political practice.

The religious component of the political culture of Russia is a combination of religious and political views, religious ideals, traditions, religiously colored values, religious and psychological motives and motives that are important for human behavior in the public sphere, thanks to which religion directly or indirectly penetrates into the sphere of politics.

Religion and politics in real life are always closely intertwined with each other, and Russia is no exception in this regard. The authorities have always sought to use the church, involving it in certain political processes. On the other hand, the church itself often fought for priority over secular power, using its spiritual influence on the masses.

In this regard, the church can be viewed as one of the forces or institutions that shape political culture, along with such institutions as the state itself, political parties, the media, etc.

Undoubtedly, the adoption of Rus at the end of the tenth century. Christianity had a huge impact on both ancient Russian culture and the form of statehood; it also determined the ethnic identity of the tribes inhabiting the country.

Over time, the ideas of Christianity were firmly rooted in the people's consciousness and contributed to the formation of common national interests.

The Russian traditions of state-church relations put the church in a subordinate position, forced it to sanctify the actions of the authorities. The collapse of the autocracy was the collapse of the Orthodox Church. From the point of view of L.A. Andreeva, "the practice of arbitrariness, uncontrolled interference in the affairs of the church finds its origin not in the Bolshevik government, but precisely in tsarist 'Orthodox' Russia. The Bolshevik government only used the traditional Russian model for its own purposes."

In the political consciousness and political culture of modern Russian society, there is a pronounced tendency to combine the idea of statehood with the ideas of individual freedom and citizenship, while reducing confidence in democratic values and norms.

The utopianism of the mass political consciousness is fully manifested, which consists in detachment, and even some indifference to the political sphere, in the hope that all improvements will happen by themselves, outside the manifestation of a civic position and a conscious attitude to political processes.

The traditions that form the image of civilization are clearly manifested in political culture. They, being structural element political culture, perform its function of transferring from generation to generation that part of the past that is necessary for society at one stage or another of its development. At the same time, they play a modernizing role, facilitating the process of adaptation to society.

Political traditions can be reproduced in the political process and unconsciously. The special significance of traditions in political culture is characterized by the fact that they have a great impact on all aspects of the political life of society. Political traditions are characterized by stability, antiquity, value and functional significance. S.K. Bondyrev and D.V. Kolesov write that "tradition and traditions are a way of community survival in the same way as tolerance, patriotism, morality. A society without traditions, if it were possible, is just an accumulation of individuals who do not know how to behave in one or another situations cut off from their predecessors and the memory of generations".

Political traditions have a decisive influence on the nature of the functioning and transformation of the institutions of the state and civil society. In any country, the political system can be stable and effective only when it is created and developed in accordance with the political traditions of this country, and also if it takes into account the stereotypes of perception of the assessment of the authorities and interaction with them that have taken root in the minds and behavior of its population.

Traditions distinguish one country from another, expressing the features of its birth and historical path, modifying all components of its political life. Important difference veche and Zemsky Sobors from representative bodies Western Europe was that they were the source, not the limiter, of power.

The specificity of Russia is the interdependent coexistence of autocracy and democracy. In this case, these opposite principles of political life generate and support each other.

Political traditions exist in many forms. Among them, an important role is played by political rituals, which give political events the necessary emotional tone. In its essence, political life is ritualistic. It consists of mandatory symbolic actions and events: leadership meetings, parliamentary sessions, meetings, business and ceremonial receptions, and others.

For a Russian, statehood is important, the role of the state itself is great. He does not imagine himself outside society and the state. In the country, the people traditionally rely on strong leaders (the so-called personification of power).

The most striking feature of mass political culture was communal collectivism, the priority of "worldly" interests over private ones, stemming from the conditions of peasant life - the eternal hope for the world's help in case of crop failure and all sorts of adversities that pursued the farmer.

Long-standing political traditions, for example, of the Russian people include conservatism and a religiosity in worldview. The folk subculture was based on faith, the measure of the correctness of political, and indeed any other behavior, were religious norms. N.A. Berdyaev believed that the very popular layer of political culture was not homogeneous: it contained opposite principles, deep contradictions. He wrote: “The Russian people can be described with equal justification as a state-despotic and anarchist-freedom-loving people, as a people prone to nationalism and national conceit, and a people of a universal spirit, most capable of all-humanity, cruel and extraordinarily humane, inclined to inflict suffering and compassionate. This inconsistency has been created by the whole of Russian history and the eternal conflict of the institution of state power with the instinct of freedom and love of truth ... ".

F.M. Dostoevsky also noted such a feature of the Russian people as "worldwide responsiveness" - the ability to respond to someone else's misfortune, perceiving it as one's own, to sacrifice one's interests for the sake of one's neighbor. According to the writer, "the Russian soul, the genius of the Russian people, is the most capable of all peoples to contain the idea of universal unity of brotherly love, a sober look that forgives the hostile, distinguishes and excuses the dissimilar, removes contradictions. Today, the ideas and traditions of catholicity live in society. the values of sovereignty, community, artel, collectivism, heroism and self-sacrifice of the Russian people.The traditions of our people include its peaceful life with non-Christians and non-Christians.

What features can be distinguished in the modern political culture of Russia? There are four main components:

political knowledge;

political values;

political norms;

political behaviour.

One of main features is the split of political culture, its fragmentation in ideological and political terms. The phenomenon of split was characteristic as early as the 17th century. But since the era of the reforms of Peter the Great, society has truly split into two Russias that do not understand each other, which was clearly manifested in the socio-political upheavals of the 20th century.

For example, one of the reasons for the Revolution of 1917 in Russia can be considered a cultural split in society. However, in our time, the split, due to a number of circumstances, has become even more noticeable. In what way does it manifest itself? Researchers identify and characterize a complex ideological and political spectrum in different ways.

For example, V.V. Petukhov identifies three main areas:

liberals (8%) - the basis of this group are those who are guided by such values as freedom, the market, the West, business, democracy;

left socialists (19%) - for them the main values are justice, labor, stability, equality, collectivism;

national-traditionalists (12%) - the concepts of nation, freedom, Russians, tradition, patriotism, and justice are priorities for them;

apart, according to V.V. Petukhov, there is a group rigidly oriented towards communist ideals (about 5%) - communism, socialism, patriotism, the USSR, revolution.

One of the main qualities of the political culture of Russia continues to be the value split of society. Of course, there are so-called basic values shared by the bulk of Russians. According to 2011 data, Russians name order (61%), justice (53%) and freedom (43%) as priority values. In 2012, order was preferred by 58%, justice was named among the priorities by 49%. At the same time, the interpretation of these values in Russian society can be very diverse.

The situation related to political norms is also ambiguous. On the one hand, the Constitution adopted in 1993 made it possible to get out of the situation when both the old, Soviet norms and the laws of the new society coexisted. At the same time, researchers have repeatedly noted the incompleteness of the formation of the legal framework, the inconsistency of Russian legislation. In this regard, proposals are being put forward to reform the legal system.

The situation with moral norms also remains a crisis. According to opinion polls, over the past 10-15 years, Russians have become more cynical (54%), less honest (66%), less sincere (62%), less friendly (63%). In 2011, 35% of respondents were ready to violate generally accepted norms in order to achieve their goal. Corruption has become one of the troubles of modern Russian society, as the leaders of the state have repeatedly spoken about. The contradictory situation in the system of norms cannot but affect the political culture of society as a whole. For example, a corrupt apparatus will not be able to realize the tasks facing society.

Scientists have repeatedly noted that since 1994. the decline in the political activity of the masses begins after the turbulent period of 1988-1993. Since that time, local, regional problems have dominated. At the same time, political life becomes more intense only during the election period. The latter is evidenced by the activity of the Russian electorate.

INTRODUCTION

A distinctive feature of the current stage of development of human society is the close relationship between sociocultural and political processes: politics directs the social activity of people, socio-cultural factors influence politics. In the implementation of this relationship, a special role is played by the political culture of society. Political culture is an integral part of the national culture and represents, first of all, the political experience of mankind, social communities, large and small social groups, received and formed in the course of the historical development of people. Experience is reflected in the political consciousness, which in turn determines the political behavior of people. Thus, political culture is not confined within the framework of political consciousness, but finds its manifestation, implementation in political practice. Solovyov A.I. Political science: Political theory, political technologies. - M.: Academy, 2014. - 200 p.

Political culture is formed, on the one hand, from those political ideas that are conditioned by traditions, customs, beliefs passed down from generation to generation, on the other hand, from the reproduction of these ideas in the process of changing conditions of the political life of society. One way or another, certain stable norms and typical patterns of behavior, stereotyped forms of thinking are fixed in the political culture within the framework of the “power-individual-society” interaction.

Thus, political culture is an important factor in the integration of society, supported by the desire of the authorities to develop in society a loyal attitude (at least formally) to their own politics, through the formation and sometimes the imposition of certain political meanings and orientations.

But one cannot deny the possibility of a contradiction between the political culture supported by the institutions of the state and the value orientations that most of society. Gadzhiev K.S. Political science. - M.: Logos, 2012. - 320 p.

FEATURES OF RUSSIAN POLITICAL CULTURE

Interest in the concept of political culture was stimulated by the awareness of the need to study destabilized political regimes, the accompanying processes could not be described only by examining formal political institutions. Accordingly, the concept of "political culture" introduced elements of the anthropology of culture into the analysis of political systems. At the same time, there is no common understanding of the term "political culture" to this day, researchers fill it with various content - hence the many approaches to this concept. This ambiguity can serve as indirect evidence of the popularity and relevance of this concept: “this is due to the fact that it is the semantic potential of the concept of “political culture” that largely structures our expectations of the future in a vital area - politics, where collectively significant goals are achieved.

However, the importance and relevance of studying political culture is undeniable: “for the emergence and continued existence of institutions of the state type, the development of a more or less adequate, and most importantly, mass cultural basis is required, without which their reproduction is impossible. This also applies to political activity, which, ultimately, is aimed at connecting the elite practice of supreme power, groups claiming this role, with the practice of other significant groups in society, each of which is the subject of a specific subculture. Orlov B. Political culture and the formation of democracy in Russia. - M.: Academy, 2015.- 51 p.

In the long term, the task of legitimizing the system cannot be solved if the system has not managed to become efficient, i.e. capable of meeting the material needs of citizens.

A. Panebianko identifies two types of incentives by which the leaders of political organizations recruit their supporters: collective and selective.

That is why the incentive system of real political organizations should include both collective and selective incentives, although their ratio may change over time. At the initial stage of the formation of an organization, collective incentives usually prevail, and then selective ones acquire the leading role.

In Russia, a specific sovereign (supranational) idea of “humane” imperialism is constantly reproduced, undergoing various metamorphoses depending on the changes in regimes. F.M. Dostoevsky noted the peculiar “extraversion” of our country rooted in the Russian national character, its lack of an egoistic approach in formulating its foreign policy priorities.

The formation of political culture is a complex and lengthy process. In modern conditions, the main way to form political culture is the spiritual and ideological, educational and educational purposeful activities of the state, political parties, social movements and organizations, the media, and the church. Educational institutions, science, labor collectives, family, business, etc. have a great influence on this process.

The radical renewal of these norms and values, as well as the formation of new traditions and habits, occurs mainly at the stage of basic socialization of new generations of Russians.

The functions of the media should be to inform the population; mobilization and formation of public opinion; promotion of political education, upbringing, political socialization of citizens; in the possibility of expressing different public views; control and criticism of state and local authorities; integration of policy subjects.

A sociological survey conducted at industrial enterprises of the above regions and republics showed that respondents prefer such newspapers as Arguments and Facts, Rossiyskaya Gazeta, Komsomolskaya Pravda, Trud, Izvestiya, Pravda, "Soviet Russia" (depending on their political views).

For our country today, political culture is not an abstract concept, but an essential characteristic of a Russian citizen's civic position.

In the Russian Federation, the political culture of the electorate is being formed, specific political orientations of voters are being developed, paying attention to the diversity of political blocs, the democratization of the electoral system itself, and demonstrating with specific examples that the process of determining political interests in our country is still sluggish.

The church takes part in the formation of the political culture of Russians. In the 90s of the XX century. Russian society began to realize that without solving spiritual problems, without religious enlightenment, it is impossible to solve many problems and problems of a cultural, social, national, political, and even economic nature. It should also be said that the intellectual abilities of a person play a significant role in the perception of political phenomena and information.

A high political culture is distinguished by such criteria as involvement in political activity and positive activity. They are manifested in the political behavior of citizens.

The types and forms of political activity of Russians are diverse: voting in elections; work in public organizations, political parties and movements; participation in political meetings, demonstrations, rallies, processions, picketing, actions in defense of their interests; filing a petition; appeals to solve pressing issues; activities in politicized mass media, etc. For some, participation in political life is an opportunity to improve their social status, receive some privileges, for others - to satisfy power needs, and for others - belonging to a certain group in order to remove psychological stress and find social protection.

The change and complication of the social structure of Russian society, the growth of property inequality, etc., have a great influence. According to the All-Russian Center for Living Standards, approximately 30% of the Russian population are poor. Another 30% are low- and medium-income, only about 10% are wealthy and rich. The country has a very high economic inequality and it is constantly growing.

In this regard, the church can be viewed as one of the forces or institutions that shape political culture, along with such institutions as the state itself, political parties, the media, etc.

Over time, the ideas of Christianity were firmly rooted in the people's consciousness and contributed to the formation of common national interests.

The paradox lies in the fact that the Russian political culture is distinguished by the conflict of consciousness, which manifests itself in constant dissatisfaction with the social system, but does not entail radical, fundamental changes, or balancing at the level of rebellion, which is dangerously predetermined by natural chance.

The traditions that form the image of civilization are clearly manifested in political culture. They, being a structural element of political culture, perform its function of transferring from generation to generation that part of the past that is necessary for society at one stage or another of its development. At the same time, they play a modernizing role, facilitating the process of adaptation to society.

Political traditions can be reproduced in the political process and unconsciously. The special significance of traditions in political culture is characterized by the fact that they have a great impact on all aspects of the political life of society. Political traditions are characterized by stability, antiquity, value and functional significance. S.K. Bondyrev and D.V. Kolesov writes that “tradition and traditions are a way for a community to survive, just like tolerance, patriotism, and morality. A society without traditions, if such a thing were possible, is simply an accumulation of individuals who do not know how to behave in this or that situation, cut off from their predecessors and the memory of generations.

Traditions distinguish one country from another, expressing the features of its birth and historical path, modifying all components of its political life. An important difference between veche and zemstvo sobors from the representative bodies of Western Europe was that they were a source, not a limiter, of power.

The specificity of Russia is the interdependent coexistence of autocracy and democracy. In this case, these opposite principles of political life generate and support each other.

The most striking feature of mass political culture was communal collectivism, the priority of "worldly" interests over private ones, which stemmed from the conditions of peasant life - the eternal hope for the help of the world in case of crop failure and all sorts of adversities that pursued the farmer. Bondyreva S.K., Kolesov D.V. Traditions: stability and continuity in the life of society. - M.: Publishing House of the Moscow Psychological and Social Institute, 2014. - 104 p..

F.M. Dostoevsky also noted such a feature of the Russian people as "worldwide responsiveness" - the ability to respond to someone else's misfortune, perceiving it as one's own, to sacrifice one's own interests for the sake of one's neighbor. According to the writer, “the Russian soul, the genius of the Russian people, is the most capable of all peoples to contain the idea of the all-human unity of brotherly love, a sober look that forgives the hostile, distinguishes and excuses the dissimilar, removes contradictions. Today, ideas and traditions of catholicity live in society. The values of sovereignty, community, artel, collectivism, heroism and self-sacrifice of the Russian people are preserved. The traditions of our people also include its peaceful life with non-Christians and people from other towns.

What features can be distinguished in the modern political culture of Russia? There are four main components:

political knowledge;

political values;

Political norms;

political behavior.

One of the main features is the split of political culture, its fragmentation in the ideological and political terms. The phenomenon of split was characteristic as early as the 17th century. But since the era of the reforms of Peter the Great, society has truly split into two Russias that do not understand each other, which was clearly manifested in the socio-political upheavals of the 20th century.

For example, V.V. Petukhov identifies three main areas:

Liberals (8%) - the basis of this group are those who are guided by such values as freedom, the market, the West, business, democracy;

Left socialists (19%) - for them the main values are justice, labor, stability, equality, collectivism;

National-traditionalists (12%) - the concepts of nation, freedom, Russians, tradition, patriotism, and justice are a priority for them;

Apart, according to V.V. Petukhov, there is a group rigidly oriented towards communist ideals (about 5%) - communism, socialism, patriotism, the USSR, revolution.

In general, it can be stated that this stage Russia's political culture is in a state of transition. In our opinion, we can agree with the opinion of N.A. Baranov that in post-Soviet Russia a civic culture could be formed that would be of a mixed nature. Its main sources will be:

Modern political practice, which through legal acts will acquire legitimacy;

Western political culture;

National tradition that corrects the emerging political culture.

At the same time, the state should play an important role in the transition period, its ability to set the right rules games, to consolidate society, to offer it a system of values and norms that allow different socio-political elements to find a common language.

Political traditions are a stabilizing factor. We must not forget that their strength is so great that they can significantly hinder the evolutionary and revolutionary transformations in the country.

Political traditions can manifest themselves through a process of repetition and a process of transmission. The famous scientist R.F. Matveev writes in his book: “In modern conditions, the traditions of a critical attitude to the activities of the state and, at the same time, the active participation of citizens in the development of alternative solutions in all major areas - political, economic, social, cultural, etc., are of great importance for the implementation of the policy of social progress. .p. orientation. The wider the range of problems on which a citizen is accustomed to have and express his opinion, the higher his political culture and the more effective his influence on the policy of the state.

The most significant links in the cultural complex are the links of traditions with religion and ethnicity. In dialogue, as a condition for the unity of a common culture, many cultures of social, ethnic and confessional groups existed.

Considering the prospects for the development of Russian culture, L.N. Gumilyov wrote that while each people of our country retained the right to be itself, united Eurasia successfully held back the onslaught of Western Europe and China, as well as Muslims. Unfortunately, in the 20th century Russia is abandoning this sound and traditional policy. The mechanical transfer of Western European traditions to the conditions of our country began, which threatens to lose its traditions, subsequent cultural assimilation. Gordon L.A., Klopov E.V. Modern socio-political transformations on the scale of social time // Questions of Comparative Political Science. - 1998. - No. 5. - S. 112-113.

The Russian state forms and consolidates the political symbols of the country through the adoption of legislative acts, determines the main parameters of political culture and models of political behavior. In relation to some political symbol, one can talk about values, as well as about the views or features of the political culture of the society. To do this, it is necessary to conduct scientific research of public opinion in relation to the Russian flag, coat of arms, anthem, insignia (awards), political toponymy, political fashion and other political symbols. The development and preservation of political traditions is an important condition for the political stability of Russian society and its progressive development. Orlova O. V.

In the formation of the political culture of citizens and the development of civil society institutions in the Russian Federation, the significant assistance of democratic mass media, the entire complex of public groups, which should represent the organized interests of various associations and civil institutions, is important.

Mass media are the most important institution of civil society. Television, press and radio shape the perceptions of citizens about the country in which they live. The objectivity of such a picture depends primarily on the diversity of the media, the presence of different points of view in the information field.

Development global networks digital telecommunications has significantly increased the influence of mass media on the formation of worldview attitudes, the value orientation of Russian citizens.

Mass media are intended for a wide exchange of messages within the framework of the whole society or rather wide social communities. They are both a channel for expressing public opinion and a system for its formation. Behind short period time, the media can influence big number Russians. Orlov B. Political culture of Russia and Germany: An attempt at a comparative analysis. - M.: AST, 2015. - 80 p.

A conscious one-sided interest in presenting material on a socially significant topic in favor of one of the subjects of politics hinders the development of a democratic political culture. Manipulation of the mass consciousness and behavior of the population is also dangerous. Balanced, complete and objective information about various aspects of public life is an important condition for improving the political culture of Russians. The functions of the mass media should be to: inform the population; mobilization and formation of public opinion; promotion of political education, upbringing, political socialization of citizens; the possibility of articulating various public interests; control and criticism of state and local authorities, integration of political subjects.

The detachment of journalism from a number of acute problems of society, the passion for PR and the entertainment component blur the significance of the media as one of the main institutions of civil society. These tendencies were exacerbated under the influence of the economic crisis, which undermined the financial foundations of individual independent publications. In our opinion, it is necessary to adopt a law on the fundamentals of economic relations in the sphere of mass media.

In Russia, there are positive trends in the processes of political structuring of society: there is an increase in the number and scope of activities of civil society structures; the authorities create certain conditions for their free independent development; increased civic activity of Russians.

The mass media are faced with the task of further forming a political and civic culture that would allow our society to reach a new level of development and help root democratic values, become a center of social and civil harmony.

The political culture of Russia was formed in the conditions of the special role of the state, which opposes society. And the individual and society in such a situation were not full-fledged and full-fledged actors in the socio-political process. The interests of the individual were initially sacrificed to the collective good, and the categories "personal" and "public" were mutually exclusive. A strong centralized state to this day serves as an ideal uniting heterogeneous social communities. Pivovarov Yu.S. Political culture of post-reform Russia. - M.: Vlados, 2014. - 99 p.

Political culture is not an initially given, unchanging phenomenon. As a result of the development of specific political, socio-economic and cultural processes there are certain shifts in the stable characteristics of political culture. The value bases of politics and mass political orientations are changing. But these changes are not so significant as to completely eliminate the contradiction between democratic ideals, voiced as a political goal, and the archaic mass expectations.

Political culture can be characterized in the most general form as a system of historically established, relatively stable representative (“exemplary”) beliefs, ideas, attitudes of consciousness and models (“patterns”) of the behavior of individuals and groups, as well as models of the functioning of political institutions and the system they form, manifested in the direct activity of the subjects of the political process, determining its main directions and forms and thereby ensuring the reproduction and further evolution of political life on the basis of continuity. Laidinen N.V.

At the same time, it should be borne in mind that any political culture includes not only “positive”, but also “negative” features that are observed in the minds and behavior of the subjects of the political process and have become stable. Such, for example, are electoral absenteeism, political intolerance or an orientation towards the use of violent methods in the struggle for power, etc.

In the same way, political culture includes both normative models of consciousness and behavior, often fixed by ideology and morality, and real models that sometimes contradict accepted moral norms and laws.

Political culture is a set of historically established, relatively stable political ideas, beliefs and orientations, as well as the models and norms of political behavior caused by them, manifested in the actions of the subjects of political relations. Each political culture has its own image of power, reflecting the basic values of this culture. Gudimenko D.V. Political culture of Russia // Political culture: Theory and national models. - M., 2014. - S.313 -349.

Political culture is a kind of matrix of political life that sets relatively stable forms for the consciousness and behavior of individual citizens, groups, and the functioning of the political institutions of society. This culture can also be defined as a kind of political genotype, which is "the genetic (hereditary) constitution of an organism, the totality of all the hereditary inclinations of a given cell or organism." At the same time, the genotype is considered not "as a mechanical set of independently functioning genes", but as "a single system of genetic elements interacting at various levels that control the development, structure and vital activity of the organism." This, of course, is only an image designed to clarify the idea of political (and not only political) culture. Plimak E.G. Political Culture: Theory and National Models. - M.: Academy, 2014. - 351 p.

political culture russia

CONCLUSION

Political culture is a part of the general culture that is formed and manifested in the process of political life, a historically and socially determined product of the political life of people, their political creativity, a system of historically established political traditions, values of ideas and attitudes of practical political behavior.

Political culture, including subjective perceptions, feelings, opinions, ideas, values of people, can seriously change the course historical process, confirming the idea that feelings and passions play no less a role in politics than reason and cold calculation, and for the sake of implementing a great idea, the most inhuman madness is committed. Pivovarov Yu.S. Political culture: Methodological essay. - M.: Asterl, 2014. - 109 p.

This is especially evident in situations of crisis of solid social structures, habitual patterns of behavior and value systems, against the background of the collapse of old symbols and authorities. It is during such periods that the mass consciousness is especially willing to extract from its depths a different, archaic logic. In this logic, a significant place is occupied by mythological images-symbols, based on archetypes as the most stable elements of the collective unconscious.

In such periods, people who are tired of the uncertainty and instability of the world are ready to believe any miracle. This is skillfully used by certain political forces that begin to use the myth to achieve their own goals and include it as a component in ideological constructions.

The formation of the modern political culture of Russia takes place in the context of a radical transformation of the socio-economic, political and spiritual spheres. The way of life of the population is changing, there is often a painful break in the system of values. The social structure of society is becoming more complex. International relations are complex. We should not forget the factor of globalization, which also affects the political culture of the country. Political Science / Ed. N.I. Matuzova and A.V. Malko. - M.: Vlados, 2012. - 187 p.

BIBLIOGRAPHY

1. Bondyreva S.K., Kolesov D.V. Traditions: stability and continuity in the life of society. - M.: Publishing House of the Moscow Psychological and Social Institute, 2014. - 104 p.

2. Gadzhiev K.S. Political science. - M.: Logos, 2012. - 320 p.

3. Gordon L.A., Klopov E.V. Modern socio-political transformations on the scale of social time // Questions of Comparative Political Science. - 1998. - No. 5. - S. 112-113.

4. Gudimenko D.V. Political culture of Russia // Political culture: Theory and national models. - M., 2014. - S.313 -349.

5. Laidinen N.V. The Image of Russia in the Mirror of Russian Public Opinion // Sotsis. 2011. - No. 4. - S. 30.

6. Matveev R.F. Theoretical and practical political science. - M.: Publishing House of the Association "Russian Political Encyclopedia", 2013. - 198 p.

7. Orlov B. Political culture and the formation of democracy in Russia. - M.: Academy, 2015.- 51 p.

8. Orlov B. Political culture of Russia and Germany: An attempt at a comparative analysis. - M.: AST, 2015. - 80 p.

9. Orlova O.V. Civil society and personality: political and legal aspects. - M., 2015. - S. 88-89.

10. Pivovarov Yu.S. Political culture of post-reform Russia. - M.: Vlados, 2014. - 99 p.

11. Pivovarov Yu.S. Political culture: Methodological essay. - M.: Asterl, 2014. - 109 p.

12. Plimak E.G. Political Culture: Theory and National Models. - M.: Academy, 2014. - 351 p.

13. Political process: main aspects and methods of analysis / Ed. Meleshkina E.Yu. - M.: Academy, 2011. - 238 p.

14. Political science / Ed. N.I. Matuzova and A.V. Malko. - M.: Vlados, 2012. - 187 p.

15. Political science / Ed. M.N. Marchenko. - M.: Academy, 2010. - 223 p.

16. Political science / Ed. M.A. Vasilika. - M.: Knorus, 2014. - 190 p.

17. Soloviev A.I. Political science: Political theory, political technologies. - M.: Academy, 2014. - 200 p.

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