Identification rituals in modern mass media in the light of Yuri Burlan's System-Vector Psychology
Scientific cultural research based on the System-Vector Psychology of Yuri Burlan was presented at the International Correspondence Scientific and Practical Conference in Novosibirsk on December 17, 2012.
Scientific cultural research based on the System-Vector Psychology of Yuri Burlan was presented at the International Correspondence Scientific and Practical Conference
ACTUAL PROBLEMS OF MODERN SOCIETY: ISSUES OF SOCIOLOGY, POLITICAL SCIENCE, PHILOSOPHY AND HISTORY
The conference was held in Novosibirsk on December 17, 2012.
We present the text of the article included in the collection (ISBN 978-5-4379-0188-5) of the conference materials:
IDENTIFICATION RITUALS IN MODERN MASS MEDIA IN THE LIGHT OF THE SYSTEM-VECTOR PSYCHOLOGY OF YURI BURLAN
In the 21st century, the problems of human uniqueness and identity have become especially relevant because today mass or conveyor production, standardization and typology of lifestyles for most people overshadow individuality, creativity, uniqueness in each individual person. An original view of the problems of personal identity is put forward today by the system-vector psychology of Yuri Burlan, combining the images constructed in society with the innate properties of a person. [7]
For thousands of years, information was mainly transmitted in the oral and visual form. This happened rather slowly, was strictly dosed and was available to only a few. The invention of typography gave impetus to the acceleration of the spread and popularization of knowledge. The situation changed dramatically in the 20th century with the advent of new information technologies. And today a huge flow of information is rapidly overwhelming both the entire society and each individual separately. Today's teenagers are the first generation to grow up "in a multidimensional media space." [4, p. 69.]
Audiovisual media, primarily television and the Internet, play an important role in this process. And at a very early age, television can be especially influenced by passive perception. Very often the impact of TV on the general level of culture in society and the lowering of moral criteria is assessed as the most harmful [11]. According to studies, every hour spent on TV dramatically reduces the ability of children to memorize words [2], in contrast to the time a child devotes to reading, playing, communicating, etc. But now it is impossible not to reckon with the “megamyths of children's consciousness [5, P. 6.], constructed precisely by television.
Today, as in the past, people's knowledge and experience are still important, they are integral parts of the main human wealth. At the same time, in the modern phase of the development of civilization, when, according to the terminology of system-vector psychology, the skin vector is decisive [1], information comes to the fore, bringing new accents both to the processes of personal self-identification and to the tools for shaping the social landscape.
Pre-systemic attempts to explain human behavior, ways of formation and awareness of identity solely through the intellectual, supposedly conscious activity of the individual in small and large groups did not lead to a clear and consistent research methodology that reveals the motives of behavior and scenarios for the formation of identity.
An innovative systemic approach that emerged in the 21st century through 8 systemic measures reveals the true causes that lie in the deep layers of the psyche and which most people rationalize and do not expose. [10, p. 99.]
Against this background, we can talk about the process of the information revolution, which affects almost all aspects of everyday life and social institutions, as far from unambiguous in nature.
With the ever-increasing possibilities of realizing the individuality of each, the desire for awareness and expression of the traditional type of identity is often reduced. The mass media broadcasts the image of a cosmopolitan who is capable of showing his individuality at any moment.
The changeable and mobile social images that have come to the forefront of history [12, p. 78.], reflecting the existence and consciousness of a certain part of society, fit in the best way into the modern “skin” civilization, in accordance with the definitions of system-vector psychology. [9, pp. 250-255] But only 24 percent of society has such qualities of the skin vector. People differ in their innate properties, and the patterns of behavior often imposed on the mass media, which are not differentiated systemically, are simply contraindicated for most people.
In times of extreme individualism and at the same time deep depersonalization, a person strives, on the one hand, to act according to his own ideas about life and his purpose, to do “his” business, on the other, he often does not realize where and from whom he received these ideas. Experiencing the most powerful external pressure on the implemented ways of life, sooner or later the individual begins to strive for conformity to certain social standards, often group and subcultural ones, which strictly require a person to identify himself with certain templates - "matrices", "accepting such a matrix as his identity." [8, p. 388.]
The ways in which social reality and personal identity are constructed are media amyphs and media rituals that permeate the daily practices of a modern person. The development of modern mass media is characterized by two, at first glance, mutually exclusive tendencies - demassification and a kind of information diffusion, the creation of an undifferentiated information product, which is becoming more and more obvious today.
Demassification leads to an increase in the interactive nature of mass media, individualization of the information provided, leads to the decentralization of information emission, the disappearance of information diktat from any political and commercial structures. The negative consequences of demassification include the fragmentation of the picture of the world, the emergence of clip culture - a stream of heterogeneous images that “bombard” the consumer of information and deprive him of an integral position, both vital and ideological. At the same time, it is the development of mass media that is the final overcoming of unification and the path of information diversity.
Today, media consumption itself acts as a ritualized social practice that regulates the interactive structure of private life. Moreover, this practice extends to a variety of clusters of the population, regardless of how much it is shown to people in accordance with their natural properties and needs. Ritual practice in the mass media can also take the form of social control, being involved in the implementation of power relations.
Yuri Burlan's system-vector psychology, which takes into account both general trends in the development of the Russian mentality and the characteristics of the individuals that make it up, gives a completely new view of what actually happens in the public consciousness [3]. As a result of the change in civilizational tendencies, the content of the media space has also significantly transformed, which is now filled with the owners of the skin vector of varying degrees of development and realization, both as heroes and behavioral stereotypes inherent in this vector. Moreover, these patterns often contradict the nature of things, i.e. those qualities and preferred modes of action that are characteristic of people with a different vector set.
As M. K. Mamardashvili asserted, when any "moral values and beliefs do not rely on the formed personal structures, then these are not beliefs, because" in a real existential situation they are not embodied in a real choice. " [6, p. 44.] A person can fully form these structures, only fully realizing both his own potential and the realities of the society in which he acts. And the latest systemic-vector psychology of Yuri Burlan helps to do this in the most positive way, building in a full conscious volume both the qualities of each individual given by nature, and the cultural and mental superstructures of certain social communities.
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