宗教及其在人的社会文化生活中的意义:家族传承记忆的精神和现实意义

L. Logunova, Olga Zhuсova, T. Gritskevich
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引用次数: 0

摘要

个人的精神性和宗教性的联系要素是社会意义。在关键时刻,人类的思维依赖于它们。作者分析了个体精神性的基本基础——西伯利亚社区的家族传承记忆。这是精神生活的一个要素,能够建构社会和文化伦理意义,决定人的命运,理解人的存在。意义是一种认识论价值。它作为一个人对宗教选择需求的参考点。家庭和部落的记忆具有一种稳定的文化创造功能,这对于保存在精神实践中的社会秩序的再生产和维持是必要的。作者将家庭和部落记忆定义为观念和刻板印象的系统,由价值语义核心(理解个人历史身份的家庭团结)与评估历史事件动态的心理结构的精神和活动基础联合起来,在语义功能和语义解释的可变性层面上充满了各种个人意义。家族传承的记忆是叙述性的。对家庭记忆叙事的研究使作者能够确定社会文化创伤在西伯利亚领土社区成员对其宗教信仰的理解演变中的意义。对老一辈西伯利亚人的一系列采访被分成主题组,其中包含进行精神实践或拒绝精神实践的语义位置。这些意义由老一辈传递给他们的孙辈,作为一种象征性的精神资本,影响着社区年轻成员的行为。宗教性的统一性和社会记忆内容的不一致性,是作者对多元信仰的西伯利亚社会宗教态度的研究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Religion and Its Significance in the Socio-Cultural Life of a Person: Spiritual and Practical Meanings of Family-Patrimonial Memory
The connecting elements of the spirituality and religiosity of the individual are social meanings. The human mind rests on them in moments of truth. The authors analyze the basic foundation of spirituality of an individual - the family-patrimonial memory of the Siberian community. This is an element of spiritual life, capable of constructing social and cultural ethical meanings, determining the fate of people, comprehending one’s existence. Meaning is an epistemological value. It acts as a reference point for the need for a person’s religious choice. Family and tribal memory has a stabilizing cultural-creative function necessary for the reproduction and maintenance of the social order, enshrined in spiritual practices. Family and tribal memory is defined by the authors as a system of ideas, stereotypes, united by a value-semantic core (family solidarity in understanding one’s historical identity) with the spiritual and activity bases of mental structures for assessing the dynamics of historical events, filled with a variety of personal meanings at the level of semantic functions and variability of semantic interpretations. Family-patrimonial memory is narrative. The study of family mnemonic narratives allowed the authors to determine the significance of sociocultural trauma in the evolution of understanding of their religiosity by members of the Siberian territorial community. The array of interviews with the older generation of Siberians was divided into thematic clusters containing the semantic positions of performing spiritual practices or refusing them. These meanings are passed on by older generations to their grandchildren as a symbolic spiritual capital that influences the behavior of young members of the community. The unity of religiosity and the inconsistency of the content of social memory is devoted to the author’s study of the attitude towards religion of the multi-confessional Siberian community.
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