G y hawing. The study of historical mentality as the basis of the methodology

Today, few people will remember the names of the first Nobel laureates in literature. The very first, in 1901, got semi-forgotten, more precisely - almost forgotten now, the French poet of Slyly-Proud. And in the next, 1902, she was awarded theodor Mommesen - the pillar of the German historical science and perhaps, and the whole European. For his "Roman history". It did not exception in the history of the literary nobelian. In 1953, Winston Churchill for memoirs about World War II, having all signs of historical research.

But the work of Mommena was a sample. Amazingly pounded, devoid of the slightest emotionality, with carefully verified facts, is emphasized critical related to any dubious statements of contemporaries, similar to cross-interrogation of a honest investigator, discarding everything unnecessary. This work was a triumph of suspended, impartiality.

The following year after receiving the Nobel Prize, Mommesen went to the world of others. And maybe, along with him in the nineteenth century, the science remained in the nineteenth century, which claimed: "History is a fact." No, he answered him a century of XX: "History is an interpretation." And he asked himself a question: "Where is her borders?"

After all, the fact is based on the source. But the historical source is just a trace, and incomplete, what happened in the past. Consequently, in reality, history does not deal with facts, but with their defective, in essence, traces. What, in turn, it follows that objectification in the spirit of Mommesen is just one of the interpretations. Others are possible.

In other words: if we refuse to rigorous follows (let and with a fraction of criticality) for the chronicles of the past, then the will should be given to themselves. But at the same time, followed by one of the reformers of historical science Mark Blok, "the law of honesty, which obliges the historian not to put forward any provisions that could not be checked." So, the first condition is formulated - intellectual honesty.

And yet, even this is not enough. No one can escape from Himself from His World. The personality of the historian imposes an imprint on what he writes. Lonely standing from all Arnold J. Tyunby, the inventor of the history of mankind as the history of civilization, now very popular, was not just a believer Christian. For him, Christ is the Savior - was the only one truly deserving the character of all human history. Toynbi civilization story, set forth in a multi-volume "comprehension of history", which would be analyzed in it, - Islamic arony or the subway, civilization of the Maya or the failed north-year-old civilization, is subordinate to one idea: Christ is the only one who deserves every individual person He studied with him.

Russian Antipode Toynby - Lev Gumilev - considers history (perhaps, without knowing it) based on his long camp experience. History for him is one big zone where only violent passions are able to run. Escape Passionaria from the zone is both hiking of Genghis-Khan, and the expansion of the Moscow dynasty of its habitat.

Best days

Neither Toynby, nor Gumilev sinned against the facts. But their interpretations imposed the only, unique interpretation of history. There are no vulnerable places in these interpretations. You just need to believe. By the way, Toynby, and Gumilev, being naturally anti-Marxists, in this, in an amazing "fitting", the impenetration of their interpretations, are surprisingly similar to their chief ideological enemy - Karl Marx.

This path may not be completely false, but archaic. What if you go completely differently?

In 1915, a thousand book was released in the Netherlands. The book had a subtitle: "Investigation of the forms of lifeflow and forms of thinking in France and the Netherlands in the XIV and XV centuries." If there were truly grand opening in the twentieth century, they were contained in this book. All previous and subsequent interpretations concerned, in the advantage of social, economic, political movements in the history of mankind. In this story, heroes, commander, kings, leaders, rebellions, financial machinators, organizers of witty ambush, adventurers - and anyone.

Plus - "Folk Mass". That passively floating on the waves of the historical process, then in another version - active creators of history.

And suddenly there was a person who was just uninteresting. As not interesting to interpret something in one way or another.

There was a person who launched the way of life and the form of thinking. That is, what subsequently received the superpopular name - mentality. I didn't come up with this term, he appeared a little later in France, at the beginning of the 20s of the twentieth century. But Hasing was the first one who took up his mentality closest who showed how to find an approach to studying it.

The most interesting thing is that the formal historical education Yogan Hasing did not have. Historic he became by chance when fate made him go to teach the story in one of the Dutch schools. But it is precisely that, perhaps, such a fresh look gave, which introduced him to the number of true discoverers of the new. And where, where it seemed, it was impossible to open anything new.

At the same time, Bastion of world culture was already standing behind his back. And two more qualities that he himself said: "Wisdom and kindness." His book is reissued regularly in all languages. And argue about her to this day. So she was not outdated at all. Like that new, which introduced heating to the knowledge of history and culture.

How to become wise and kind

Johan Haseing was born in 1872 in the small town of Groningen, which is in the north of Holland. Several generations of his ancestors were Protestant priests of the Menonite sense. But at the same time, as I wrote an outstanding Russian Christian thinker S. Averintsev, who opened his Heising for Russia: "In the course of the spiritual development of Heising, it was inherited Christianity underwent strong secularization, losing all kinds of confessional features and turning into addition (and to the adjustment) to the tradition of classical humanism" .

From the very beginning of his life, Haseing was an absolute humanitarian, not interested in what is called accurate or natural sciences. Although his father (Hseing biographers, for some reason, emphasize the fact that he suffered from the acquired syphilis) was engaged in chemistry and biology. In Haying gymnasium, he was carried away by Semitic languages \u200b\u200b- Hebrew and Arabic. I knew him noted that he always worked without a rush and bustle, while not setting any goals. He studied only that he was interested in himself. In his autobiography "My path of the historian" (after all, the historian!) He says he was not a diligent reader.

Digitious - from the point of view of the academic process, as a manifold presents itself, including a coated and burdened titles and diplomas. At the same time, with his youth for Haseing, the glory of a man was entrenched, who early rises and all time. Although his favorite occupation was just lonely walks, during which it seems so well. He appreciated his thoughts and tried to just understand what he wrapped in the air.

The Netherlands of the end of the twentieth century were a relatively poor country. The remainder of the overseas colonies did not bring the income of the collapsed empire. The land was a bithone, and the life of those years is a life-imprinted in the "potato bass" Van Gogh. The Hasing family had no money to send the Son to the University of Leiden, where he could continue to study Semitic languages. I had to restrict ourselves to the university in Groningen, where there was a specialty "Dutch philology". For some reason, the study of Sanskrit was included in this philology.

Young haying was emphatically accomplished. I did not even read any newspapers. The real life, he believed, dwells in the soul of man. The art of Hasing has read the lifetime, more precisely, its highest steps.

After Groningen, he continued his studies in Leipzig, where he studied Slavic languages, as well as Lithuanian and Olderland. Again, from the point of view of the average, the classes are empty. His thesis was called: "On Vidushek in the Indian Drama" (Vidhevka - Jester), for which he needed to read most of the Old Indian plays on Sanskrit. In the work of Haseing showed a deep difference between the eastern understanding of the funny from European.

After defending the thesis, he did not find work in the specialty, and he had to go to the usual gymnasic history teacher in Kharlem. He truly engaged in history, only starting to tell her. "I didn't worry about the critical foundation. Most of all I wanted to give a living story," he recalled. He moved this liveliness into his work. Livestivity, not felting. It is not by chance that academic historians have always treated him with suspicion. "A luxurious thing," one of them said about the "autumn of the Middle Ages" - just do not think that it looks like a story. " The other noted that Hasing "always lacked a solid methodological base." But after the world got acquainted with the works of Heising, the story as an analysis of the mentality itself became a methodology. It is a fact.

It was probably some light in him, for when a place was released at the Department of History in Groningen, he filed documents and was, contrary to the resistance of the university public, but at the insistence of his teacher, credited to the department without a single publication on history. During the teaching from 1904 to 1915, he practically did not publish anything. From the point of view of classical university traditions - almost nonsense. But he successfully married the daughter of one of the honorable Groningen burghers, which simultaneously occupy a high post in local government.

Then Heating was recognized that during these years his consciousness was gap with East. And rapprochement with the European history. First of all, with late medieval. He himself said that during one of his walks, I was painted by the idea: Later, the Middle Ages - not the prospect of the future, but the death of the passing into the past. Lean history started from the Republican Rome. Retell what came out from under his pen, is completely pointless. Just read this text - pleasure. For the first time, the reader could understand the feelings and thoughts of others, outgoing, people. People of the long-lasting era. This will later begin to look for the definition of mentality as a relationship between time and space in the perception of a separate individual, as well as codes and signs of this connection.

And then, at the beginning of the 20s, - a new turn. Never visiting America, Hasing wrote a book about her, seeing the future in it. Autumn Middle Ages - a volatile and sweet wilment. Modern America is a stormy start in the future.

At this time, he had already moved from Groningen and began to teach at Amsterdam University. For money, the Dutch government is going to the United States and writes the second book about this country. He was offered to stay there, but he returned to his homeland. Public recognition grew. He was even one of the witnesses at the wedding of Princess Julian and German Financier Bernard, who became the Netherlands Prince.

Surprisingly, when these lines are written, Prince Bernard is still alive, is in full consciousness, and on the throne of Holland - his daughter Beatrice.

In 1938, another intellectual innovation is the book "Homo Ludens" - "Man Playing". In essence, it was the first in humanitarian knowledge a full-fledged book of the sphere, which then became referred to as "culturalology". Today, when people are predominantly going to cultureologists, the lazy mind, this concept turned out to be very discredited. But Hasing showed how through a culture, more precisely, through her small part - through the game, you can see the world and war, politics and poetry, flirt and sport - yes, anything. It was a great mind of the mind. Hasing How no one matched the Master's Image of Games from Games German Hesse. Yes, and the story for him is not so much science, not so much art as a mysterious and wonderful game of beads, where only honesty, wisdom and kindness matter.

His first wife died, he married the second time. The Intellectual Status of Heising in Europe was extremely high, albeit in fairly narrow circles. Nevertheless, for his country he was one of the intellectual and moral leaders. In Europe, in America, his ideas diverged as hot cakes. Moreover, too many not only did not refer to the Heising as the original source of their exercises, but rather, they sought more to prick him as albeit albeit, but unprofessionala. He was not offended and did not answer anyone to reproach.

The Second World War began to throw out a curious thing with the history of Holland. The country was occupied almost without a fight. But Hitler somehow in his own way respected the Dutch. He even said that if the Germans had the qualities of the Dutch, they would be invincible. Probably, bearing in mind the amazing viability of the inhabitants of the "lower lands". But on the eve of the war, the nation was, in essence, was detected. For example, a movement for the abolition of the monarchy intensified.

The Queen of Wilhelmina has managed to move to England, took over the role of the people's united. It almost daily she appealed to compatriots on the radio with a call not to give up, to preserve their pride. "Grandma" for the Dutch has become the same symbol of perseverance as de Gaulle for French or Churchill for the British. And after the War of Wilhelmina, as well as her heiress - Julian, and then Beatrice became an enzyme in the process of national consolidation.

No words, there were collaborators. The Dutch served even in the SSOs. But the resistance did not stop. Hasing did not participate in it, but remained a humanist, who won't see his position. And so he was for all anti-drugs. In the end, Leiden University, where by that time (since 1932) has been racing Hasing, was closed, and he himself was in the camp for an interned one. As hostage. Nazis knew who to take. But did not know him. He remained a historian. On October 3, 1942, he spoke to an internedented lecture. It happened on the anniversary of the deprimation of the siege Leiden by the Spaniards, held in 1574. He spoke about freedom, courage, resistance. And ultimately - about kindness and wisdom. It was his mentality. It was his culture.

German scientists, as well as those who remained at the freedom of humanitarian scientists of the occupied Europe, were not afraid to speak in his defense. He was released from the camps of an interned and exiled for a minor village under Arnhem. There, he could witness the attempt of the Anglican landing and the Poles to seize the Arnhem Bridge - one of the key European transport crossings. Attempts by heroic, ugly organized and unsuccessful.

He was already a melanod. He stopped taking food and died of depletion on February 1, 1945. I think he did not want to burden anyone. It seems that this was also wisdom and kindness.

Culture as Professionalism of Life and History

"When Guillaume de Marsho saw his unknown beloved for the first time, he was amazed by the fact that she put on the white dress with a zepane-blue cape with green parrots, for green is the color of new love, the blue is a color of loyalty." No one before Hasing wrote history in this way.

But he goes even further. He completes the history of the Troubadura: "The poet was most likely sixty, when a noble young person from Champagne, Perialla D" Armanner, being years of eighteen, sent him in 1362 his first rondel in which she offered her heart personally to her Not familiar to the poet and asked him to join her in love correspondence. The message ignited the poor patient of the poet, blinded on one eye and suffering from the gout ... "

Hasing does not write that it was the time of plague epidemics, when the population of Europe decreased from 73 to 45 million people. He does not write about the mass uprishes of those years - for example, about the Paris Bunte under the leadership of the merchant elderine (narod) Etienne Marseille. He does not write about the creation of Burgundy with the current Holland in its composition. He does not write about Golden Bulle, who weakened power in the Holy Roman Empire, and the consequences of this Bulla.

Everyone was written before him. Lyon Feichtvanger in the novel "Success" ridiculed such "scientists", which years explore the stuffed elephant from the trunk to the tail, and then, in the second half of life, from the tail to the trunk. History to Heising was sometimes in such a state. However, sometimes she is in such a state today.

Hasing does not write about the plague epidemics. But he writes about the attitude of people to death at this time. And explores the "dance of death", gained popularity in that era. He writes about the culture under which he understands all the visible, which have come down to us in the Word, in the image, in other material balances of the testimony of the human soul, human ideas. Perhaps, not without the influence of Heising, one of the characters of the play of the most cultural American prose of the twentieth century Tornton Wilder "Our town" exclaims: "Two and a half million people lived in Babylon. What do we know about them?" About what they thought, how and who prayed and why they prayed, as they loved and with what they were dying.

Culture and there is a mentality. For Hasing, there are no "mentality of bad" and "mentality of good". They all fit into the cultural space. This is today the term "mentality" is used to justify different disgusts: "Say what to do is the mentality of us." It is advised to sin with the Russian politicians, we have never disliked about Hasing.

The story can serve as an excuse for culture, but cannot be a word of protection or charges for politics or political journalism. Danger, on Hasing, there, "where political interest scrolls from historical material ideal concepts that are offered as a new myth, that is, as sacred bases of thinking, and impose into the masses as faith." Surely he meant Nazi Germany. But his words are applicable today too much to many historical interpretations.

It turns out that the most pragmatic thing that is in history is culture. It opposes myths, prejudices leading to the delusions, and from delusions to crimes.

In another famous work - "In the shade of tomorrow," written on the eve of war, Heating was noticed: "Culture can be called high, even if it did not create techniques or sculptures, but it will not be called it if she is not enough mercy."

He gave himself a report that the culture of anyone and nothing can save. Wars of the past Haying viewed as the form of the game, even in the extremes of his touching with culture. But he could not understand the aging Oswald of Spengler, who had a war, as an integral part of human being at all. He and Ironia, he noticed that wars ceased to be a game even in the most likely that they were, as it seemed, in the past.

The word "story" traditionally had six values. First, the story is like an incident. Secondly, as a narrative. Third, as a development process. Fourth, as the life of society. Fifth, like all the past. Sixth, as a special, historical science.

Johan Hasing laid the beginning of reflections over the seventh value. History as culture. And in a broad sense, culture and mentality - the concepts are uniform. For his history. So the story is a mentality.

Understand, in which world I lived Guillaume de Marsho, what signs, he applied and knew - it means to understand the mentality of the autumn Middle Ages. Someday to us, to our signs and codes will find the key to the future historian. And with gratitude, learning, he will reread the books of Heising. For if the story is a culture, then Johan Hasing was the true "Homo Istorikus". Not many of the number "Homo Sapiens" are able to rise to it.

Introduction .................................................................. 3.

Chapter 1. Formation of views and registration of the foundations of J. Heising ......................................................... five

Chapter 2. Studying the historical mentality as the basis of the methodology of J. Heising ................................................................. ... 10

Chapter 3. Homo Ludens in the gaming theory of culture ............. 18

Conclusion ......................................................... .. 28

List of sources and literature ............................... 31.

Introduction

Hasing Johan (1827 - 1945) - Netherlands historian, philosopher, cultural theorist, author of the gaming concept of culture. J. Hasing and his humanistic ideas were close to the work of famous philosophers, cultural scientists, writers, such as German Hesse, José Or-Gasset, Thomas Mann, who worked in the Black Years of Europe, during the years of the onset of fascist regimes. Truda J. Hezinggi came to Russia with great delay, but immediately received recognition among specialists from various branches of knowledge. In 1988, a fundamental study "Autumn Middle Ages" was published in Russian, and in 1992 Homo Ludens ("Man Playing") and "In the Shadow of Tomorrow". This is only part of the theoretical heritage published in Europe in 9 volumes.

But already in the 60s and subsequent years, domestic researchers S. S. Averintsev turned to the analysis of his work, T. A. Krivo-Atinyan, L. S. Botkin, A V. Mikhailov, N. and Klods, I. I. Rosovskaya, M. M. Tavrizyan. In their articles and books, the original concept of the history of world culture J. Heising is presented very carefully and benevolently.

But initially academic historians belonged to a philosopher with suspicion. "A luxurious thing," said one of them about the "autumn of the Middle Ages", - just do not think that it looks like a story. " The other noted that Haseing "always lacked a solid methodological base."

So was the Hasings have a clear methodology? We will try to answer this question within the framework of this work, the purpose of which is to study the methodological foundations of the scientific heritage of J. Heising.

Tasks are as follows:

1) to analyze the formation of views and registration of the foundations of the J. Heising methodology;

2) to explore the concept of historical mentality as one basics of the scientist methodology;

3) Consider the game as a function of the formation of a culture in the context of the experience of determining the playing element of culture.

The work consists of three chapters, structurally corresponding to the tasks.

In this paper, we were based primarily on the works of Johan Hazing "Autumn Middle Ages" and "Homo Ludens (a person playing)". The first work is devoted to the analysis of the last stage of the existence of medieval culture, which is studied by scientists from the point of view of the mentality of the era. The second work, "Homo Ludens", is devoted to the comprehensive essence of the phenomenon of the game and the universal meaning of it in human civilization. These works are marked by high scientific value, clarity and persuasiveness of presentation, brightness and variety of actual material, breadth of coverage, undoubted artistic advantages.

Chapter 1. Formation of views and registration of the foundations of J. Heising

The life path and fate of the theoretical heritage of J. Heising were full of dramatic events.

From his youth for Haseing, the glory of a man was entrenched, who early gets up and all time. Although his favorite occupation was just lonely walks, during which it seems so well. He appreciated his thoughts and tried to just understand what he wrapped in the air.
The Netherlands of the end of the twentieth century were a relatively poor country. The remainder of the overseas colonies did not bring the income of the collapsed empire. The Earth was a bithone, and the life of those years is a life-imprinted in the "potato bass" van Gogh. The Hasing family had no money to send the Son to the University of Leiden, where he could continue to study Semitic languages. I had to restrict ourselves to the university in Groningen, where there was a specialty "Dutch Philology". For some reason, the study of Sanskrit was included in this philology.

After Groningen, he continued his studies in Leipzig, where he studied Slavic languages, as well as Lithuanian and Olderland. Again, from the point of view of the average, the classes are empty. His thesis was called: "On Vidushak in the Indian Drama" (Vidhevka - Jester), for which he needed to read most of the ancient Indian plays on Sanskrit. In the work of Haseing showed a deep difference between the eastern understanding of the funny from European.

After defending the thesis, he did not find work in the specialty, and he had to go to the usual gymnasic history teacher in Kharlem. He truly engaged in history, only starting to tell her. "I did not worry about the critical foundation. Most of all I wanted to give a living story, "he recalled. He moved this liveliness into his work. Livestivity, not felting. It is not by chance that academic historians have always treated him with suspicion. But after the world got acquainted with the works of Heising, the story as an analysis of the mentality itself became a methodology.

When a place at the Department of History in Groningen was freed, he filed documents and was, contrary to the resistance of the university public, but at the insistence of his teacher, enrolled in the department without a single publication on history. During the teaching from 1904 to 1915, he practically did not publish anything. From the point of view of classical university traditions - almost nonsense. But he successfully married the daughter of one of the honorable Groningen burghers, which simultaneously occupy a high post in local government.

Thanks to the Hasingie, the reader first could understand the feelings and thoughts of other, leaving, people who have long passed the era. Then they will begin to look for the definition of mentality as a relationship between time and space in the perception of a separate individual, as well as codes and signs of this connection. And at the beginning of the 20s. It was a new turn.

At this time, he had already moved from Groningen and began to teach at Amsterdam University. For money, the Dutch government is going to the United States, where he writes a book about this country. He was offered to stay there, but he returned to his homeland. Public recognition grew. He was even one of the witnesses at the wedding of Princess Julian and German Financier Bernard, who became the Netherlands Prince.

In 1938, another intellectual innovation is the book "Homo Ludens" - "Man Playing". In essence, it was the first in humanitarian knowledge a full-fledged book of the sphere, which then became referred to as "culturalology". Hyzing showed how through a culture, more precisely, through its small part - through the game, you can see the world and war, politics and poetry, flirt and sport - yes, anything.

The Second World War began. The country was occupied almost without a fight. But Hitler somehow in his own way respected the Dutch. He even said that if the Germans had the qualities of the Dutch, they would be invincible. Probably, bearing in mind the amazing viability of the inhabitants of the "lower lands". But on the eve of the war, the nation was, in essence, was detected. For example, a movement for the abolition of the monarchy intensified.
The Queen of Wilhelmina has managed to move to England, took over the role of the people's united. It almost daily she appealed to compatriots on the radio with a call not to give up, to preserve their pride. "Grandma" for the Dutch has become the same symbol of perseverance as de Gaulle for French or Churchill for the British. No words, there were collaborators. The Dutch served even in the SSOs. But the resistance did not stop.

Hasing did not participate in it, but remained a humanist, who won't see his position. And so he was for all anti-drugs. In the end, Leiden University, where by that time (since 1932) has been racing Hasing, it was closed, and he himself was in a camp for an interned hostage. But he remained a historian, and on October 3, 1942, he spoke to an intermented with a lecture. It happened on the anniversary of the deprimation of the siege Leiden by the Spaniards, held in 1574. He spoke about freedom, courage, resistance. And ultimately - about kindness and wisdom.

He was already a melanod. He stopped taking food and died of depletion on February 1, 1945. Perhaps he just did not want to burden anyone.

Chapter 2. Studying the historical mentality as the basis of the methodology of J. Heising

Recreation of the history of world culture is one of the discussion problems of science. There are many contradictory points of view on the historical process of cultural development. Some are considered unlawful in general to separate the history of culture from civilian history, believing that all cultural phenomena are organically woven into the events of the era, depend on them and therefore inseparable. The conclusion is no history of culture, there is one story. This leads to facts. This approach gradually makes himself up as outdated and not appropriate reality.

Others identify the history of culture with the history of works and styles in art, scientific discoveries and inventions, philosophical concepts of various periods. "Aesthetization" of the history of world culture also reflects the one-sidedness of the approach.

Finally, there was a man who launched the way of life and the form of thinking - that is, what the name later received mentality. I didn't come up with this term, he appeared a little later in France, at the beginning of the 20s of the twentieth century. But Hasing was the first one who took up his mentality closest who showed how to find an approach to studying it.

Understanding the mentality of the epoch is necessary for the correct interpretation of history. There are so many events and individual facts that there can be no everyone to perceive them all, even within the framework of relatively short segments of time. So, it is necessary to make a choice, and this already requires a certain methodology. Johan Hasing wrote that "the most important task of history is to understand (interpretation of the meaning) of what is complete", and "not to give sense is meaningless" ("the task of the history of culture", a report in front of historians in 1927).

J. Hasing offered his vision of the history of culture. It is important for him to understand how people lived in those remote times what they thought about what they wanted to be valuable. He wants to imagine a "living past", to restore the "House of History" in the girlfriend. The task is very tempting, but extraordinarily difficult. After all, it often happened that the past was depicted as "poorly developed present", full of ignorance and superstitions. Then the story deserved only to refine. J. Hasingings fundamentally adheres to another point of view. For him, a dialogue with the past, an understanding of the mindset, because in the subtitle of his main work "Autumn Middle Ages" is followed by very important clarifications - "Studies of the forms of lifeflow and forms of thinking in the XIV and XV centuries in France and the Netherlands."
Culture and there is a mentality. There are no "mentality of bad" and "mentality of good" for Heising. They all fit into the cultural space.

It turns out that the most pragmatic thing that is in history is culture. It opposes myths, prejudices leading to the delusions, and from delusions to crimes.
In another famous work - "In the shade of tomorrow," written on the eve of war, Heating was noticed: "Culture can be called high, even if it did not create techniques or sculptures, but it will not be called it if she is not enough mercy."

J. Haseing puts in a study of world culture the task of special complexity: see the medieval culture on the last life phase and present new shoots, gradually gaining power. "Sunset" and "Sunrise" - this is the general contour of this concept of cultural history. These are two paintings of the world existing in the holistic cultural system. They enter the dialogue among themselves. Turning to the time, which for five centuries younger than our, "we want to know, writes and writing," how they born and bloomed those new ideas and forms of life-text, the radiance of which subsequently reached their full brilliance. " The study of the past instigates hope in us to consider in it a "hidden promise" of what will be fulfilled in the future.

For him, the "dramatic of the forms of human existence" is interesting: suffering and joy, stamps and luck, church sacraments and brilliant mystery; ceremonies and rituals who accompanied birth, marriage, death; Business and friendly communication; Chime of bells, heated about fires and executions, invasions and holidays. In everyday life, differences in furs and color of clothing, in the front of the hats, caps, the caps have revealed a strict routine of classes and titles, passed the state of joy and grief, emphasized the tender feelings between friends and in love. Appeal to the study of everyday life makes Nigu Y. Haising especially interesting and exciting. All sides of the lifestyle were exposed to the patent and rudely. The painting of medieval cities occurs both on the screen. "Because of the constant contrasts, the varnotes of the forms of everything that affected the mind and feelings, everyday life excited and roasted the passions that were manifested in unexpected explosions of gross unbridles and brutal cruelty, then in the gusts of mental responsiveness, in the change of the medieval city of the medieval city. .

The impenetrable darkness, lonely light, a distant cry, impregnable fortress walls, the Terrible towers complemented this picture. Variability and wealth opposed blatant poverty and humiliation, illness and health retired much stronger, the accomplishment of justice, the appearance of merchants with a commodity, weddings and funerals were given to loudly. The cruel arousal caused by the spectacle of the scaffold, the outfit of the executioner and the suffering of the victim, was part of the spiritual food of the people. All events were furnished with picturesque symbols, music, dances, ceremonies. This also applied to folk holidays, and religious mysteries, and the magnificence of royal processions. "It is necessary to think about," says I. Hayzing, - in this mental susceptibility, in this impressionability and variability, in this quick temper and inner readiness for tears - testimony of the spiritual fracture to understand how the life of this time was different and what sharpness was different. "

J. Hair wrote a book on the autumn Middle Ages, about the completion of one historical period and the beginning of the new era. "Unestation of the living core of thought by rational and obedient forms, drying and rejection of a rich culture - this is what these pages are dedicated." It is no less interesting to investigate the change of cultures, the arrival of new forms. This author dedicates the last chapter. Old life views and relationships begin to accompany new forms of classicism. They make their way among the "thick thickets of old landing" far from immediately and come as a certain external form. New ideas and first humanists, whatever the spirit of the update either released from their activities, were immersed in the thick of the culture of their time. New manifested in ease, simplicity of spirit and shape, appeal to the antiquity, recognizing the pagan faith and mythological images.

The ideas of the upcoming time for the time being still rinsed in the Gduweaves dress, the new spirit and new forms do not coincide with each other. "Literary Classicism," emphasizes y. Saying, is a baby born already established. " Otherwise, it was the case with visual art and scientific thought. Here is an antique purity of images and expressions, antique versatility of interests, ancient ability to choose the direction of their life, an antique point of view per person meant something more than "the cane on which it was always possible to rely." Overcoming excessiveness, exaggerations, distortions, grimaces and strife of "Flaming Gothic" style, it became precisely merit of antiquity. "Renaissance will come only when" tone of life "change when the tide of the destructive denial of life will lose their entirety and reverse the movement; when the refreshing wind behaves; when it matches the consciousness that all the magnificence of the ancient world, which was peeking so long as In the mirror, it can be completely disheighted. "

"Autumn Middle Ages" brought European fame to the author, but also caused ambiguous assessments among the Historian colleagues. It is enough to remember the criticism of the book O.Shpengar "Sunset Europe" to compare the mindset, common in historical science. But both of these works were published almost at the same time.

J. Ezing first of all the "historian telling", and not theoretical, he is a supporter of live vision of history. This approach has not satisfying many, it was reproached in a lack of methodology, in the absence of serious generalizations. Some have not satisfied the desire of J. Heisingi to present the story in the facts of everyday life, describe the emotional experiences inherent in the people of Middle Ages. He was involved in the controversy with historians, defended his approach, continued him and in subsequent writings.

It is safe to argue that J. Hasing as a historian outlined time, for his ideas were perceived and supported in science.

Undoubted merit J. Heising is the study of crisis, transitional eras, in which the former and new trends simultaneously coexist. Their tragic grip bothers our contemporaries. Dramatic scenarios, "rich theater of persons and events", studied in the Middle Ages, gives us the key to understanding the subsequent historical eras.

He expanded the range of historical science, including the analysis of the forms of thinking and lifestyle, works of art, costume, etiquette, ideals and values. This gave him the opportunity to present the most expressive features of the era, reproduce the life of society in her everyday being. Religious doctrines, philosophical teachings, life of various classes, rituals and ceremonies, love and death, symbolism of flowers and sounds, utopias as "hyperbolic ideas of life" gave a reference point in the study of the history of world culture.

Chapter 3.Homo.Ludens. in the gaming theory of culture

The original concept of culture as the game is deployed in the work of J. Hasing Homo Ludens (1938), which means "man playing". The book has a subtitle "Experience of determining the Gaming Element of Culture". In this work, he tried to "make the concept of the game, as far as I can express him, part of the concept of culture as a whole."

J. Hasing believes that "human culture arises and deployed in the game as a game." The specificity of the cultural research method is one of the discussion themes of modern science, and in this book, J. Hasing gives you the opportunity to determine the difference from it from other approaches.

The book consists of 12 chapters, each of which deserves an independent analysis. They reveal such problems as nature and the value of the game as the phenomena of culture; Concept and expression of the concept of the game in the language; Game and contest as a function of forming a culture. These chapters determine the theoretical concept of the game, its genesis is investigated, the main signs and the cultural value of the game in the life of the peoples of various historical eras. Then J. Heating moves to the analysis of the game in various spheres of culture: game and justice; game and war; game and wisdom, game and poetry, game forms of philosophy; Gaming forms of art ends this book by consideration of game elements in the styles of various cultural eras - in the Roman Empire and Middle Ages, Renaissance, Baroque and Rococo, Romantomy and Sentimentalism.

In the final XII chapter of the "Game Element of Modern Culture", the author appeals to Western culture of the 20th century, exploring sports games and commerce, the game content of art and science, gaming customs of parliament, political parties, international politics. However, in modern culture, he discovers the signs of threatening decomposition and loss of game forms, the spread of false and deception, violation of ethical rules.

The initial thesis is that the game is older than culture, and the animals did not "wait for the" man at all, so that he teach them to play - says J. Hasing. All the main features of the game can be observed in animals: "The game is older than culture, for the concept of culture, however, it would neither describe it, in any case implies the human community, while the animals did not at all wait for the appearance of a person to teach them to play. Yes, it is possible to declare with all the determination that the human civilization has not added any significant sign in the concept of the game at all, "writes Hasing.

The human world significantly increases the functions of the game, expands the range of manifestations as a discharge of vital energy; as a view of the rest; how training before serious affairs; as an exercise in decision making; As the implementation of aspirations for competition and rivalry and maintaining the initiative - are just some aspects of explaining the need to play in human life.

J. Hasing analyzes the main signs of the game. Any game is primarily available: "The first main sign of the game: it is free, it is freedom."

The game forced, by order becomes imposed by imitation, is deprived of the main sense and destination. The game is busy in their free time, it is not dictated by the need and duty, but is determined by the desire, personal mood. You can enter the game, but you can not do this, postpone this lesson for an indefinite period.

In everyday life, the game arises as a temporary break. It is inclined as a lesson for rest, creating a mood of joy. But its goals are not related to benefits, profitable, material interest. She makes sense and meaning thanks to their scenosis. A person values \u200b\u200bby this state, remembering the pleasure that he survived during the game, wishes to once again experience the same feelings.

The game is isolated from everyday life a place of action and duration. It is played at certain spaces. This is also a sign of the game. The game cannot last infinitely, she has its own frames of the beginning and end. It has a closed loop, inside which the rise and recession, tie and finish. Therefore, the game is entering, but also finish. Fixing and repeatability of the game determine its place in culture. "Being once played, she remains in mind as a kind of spiritual creation or value, is transmitted further as a tradition and can be repeated at any time," writes y.Hyazing. In all forms of the game, repeatability, reproducibility is an important feature.

Any game proceeds inside a certain space that must be designated. Circus Arena, Playing Table, Magic Circle, Temple, Scene, Screen, Ship, All these are special territories, "alienated" land intended for gaming action.

Inside the gaming space reigns its own, unconditional order. This is a very important sign of the game: "The game inherent in the game of order and tension summarize us to the consideration of the game rules. In each game - its own rules. They are determined that it should be in force in a highlighted game of a temporary world. The rules of the game are indisputable and mandatory, they are not subject to any doubt.

The order has an immutable nature prohibiting violating the rules of the game. Any deviation from the established procedure deprives the game of self-relief, perceived by players as treachery, deception. The rules of the game are mandatory for all without exception, they are not subject to doubt or evaluation. They are such that it is worth violating them as the game becomes impossible. Violators of the rules are expelled from the game with disgrace and punishment. The game is a holy and play, it is necessary to "honestly and decently" - these are its internal laws. The game always requires a community, partnership. Groupings, corporations, associations have the ability to self-preservation and conservation, isolating from other worlds using game forms to strengthen. "The club is going to the game, like a hat," - notes y.Hyazing.

And Haseing offers the following definition of the game as a phenomenon of culture "The game is a voluntary action or a lesson made within the established boundaries of the place and time according to voluntarily accepted, but absolutely obligatory rules, with the goal concluded in it, accompanied by a sense of voltage and joy, as well as consciousness "Other being" than "everyday life". "

This definition combines all the main signs of the game. Culture arises in the form of the game, it is originally played and thus fixed in the life of society, is transmitted from generation to generation. So it was in all archaic traditional societies. Culture and game are inextricably linked with each other. But as the culture develops, the gaming element can be supplied to the background, dissolve in the sacred sphere, crystallize in science, poetry, right, politics, but it is possible to change the place of the game in culture: it can again manifest itself in full force, involving in their circle and Inxiating whirlwinds huge masses.

"The sacred ritual and festive competition are two constantly and everywhere renewable forms within which culture grows as a game and in the game." The game is always focused on good luck, win, victory, bringing joy and admiration. This is manifested by its configuration. The game enjoy obsessed with superiority, triumph, triumph. The result of winning may be a prize, honor, prestige. The rack in the game becomes a golden cup, jewelry, royal daughter, the presidency, people compete in the game, competing in agility, art, but when complying with certain rules.

J. Hasing describes the lawsuit as a contest, a verbal duel, gamble, a dispute about wine and innocence, ending more often by the victory of the trial than defeat. Justice is always performed in a special place; It is fenced off from everyday life, as if turned off from it. "This is a real magic circle, a gaming space in which it is temporarily abolished. The usual social division of people." Judges at the time are becoming higher than critics, they are inviolable, rushed into the mantle, put on a wig. Thereby emphasizes their involvement in the special function of justice. The trial is based on the stringent rules, the norms of the Code, according to which the penalties are measured. The goddess of justice has always been depicted with the scales on which wine weighed. In archaic societies, the court was accompanied by lot as a manifestation of a divine solution. Competition takes the form of betting, hobs or riddles. But in all embodiments it remains a game, which is based on a persuasion to act according to the established rules.

Since the game is detected in all cultures, all times and peoples, this allows Y. Haying to conclude that "gaming activity is rooted in the deep basics of human peace and life of human society." The cult unfolded in the sacred game. Poetry arose in the game as a verbal contest. Music and dance were originally a game; also refers to other art types. Wisdom, philosophy, science also had game forms. Even combat clashes contained game elements. Hence the conclusion: "The culture in its oldest phases" is played ". She does not come out of the game, like a lively fruit, which is separated from the mother body; it develops in the game and as a game." But if this statement is true for ancient epoch, is it characteristic of a later historical period?

J. Hasing celebrates the tendency of a gradual but steady reduction in the playing element in the culture of subsequent centuries. Colosseum, Amphitherators, Hippodrome in the Roman Empire, Tournaments and Ceremonial Processions in the Middle Ages, Festive Carnivals and Renaissance Masquerades, Baroque Style and Rococo in Europe, Parada Costume and Wigs - these are the few new forms that entered European culture last centuries.

In the XX century The first place in the game advanced sports. Competitions in force, dexterity, endurance, arts are becoming mass, accompanied by theatrical spectacles. But the sport is increasingly penetrating commerce, it acquires the features of professionalism when the spirit of the game disappears. Everywhere thrives the desire for records. The spirit of adversary covers economic life, penetrates the scope of art, scientific controversy. The game element acquires the quality of "Puerylism" - naivety and guys. Such is the need for banal entertainment, thirst for coarse sensations, thrust for mass spectacles, accompanied by salutes, greetings, slogans, external symbolism and marchs. You can add a lack of a sense of humor, suspicion and intolerance, immense exaggeration of praise, exposure to illusions. Maybe many of these features were met before, but they did not have that mass and cruelty that they are peculiar today.

J. Hasing explains this by the entry of the semi-arms mass into spiritual communication, the devaluation of moral values \u200b\u200band too large "conductivity", which the technique and the organization attached to society. Evil passions are heated by the social and political struggle, fake makes any contest. "In all these phenomena of the Spirit, voluntarily sacrificing with their maturity, concludes J. Hasing, - we are able to see only the signs of threatening decomposition. In order to regain sanctifying, dignity and style, culture must go throughout the way."

The foundation of the culture is laid in a noble game, it should not lose their game content, for culture implies well-known self-restraint and composure, the ability to not see in their own aspirations something ultimate and higher, but consider itself inside certain, voluntary borders. Genuine culture requires an honest game, decency, following the rules. The violator of the game rules destroys the culture itself. "In order for the gaming content of the culture to be creative or a lifting culture, it should be clean. It should not be borneling or apostasy from the norms prescribed by reason, humanity or faith." It should not be a false radiance, the historical inflation of the consciousness of the masses with the help of propaganda and specially "exploded" gaming forms. The moral conscience determines the value of human behavior in all types of vital activity, including in the game.

In the chapter "The main conditions of culture" of Haseing calls three most important features that are necessary for the formation of a phenomenon, referred to as culture.

First, culture requires a known equilibrium of spiritual and material values. This means that various areas of cultural activity implement each separately, but within the framework of a whole, possibly more efficient life function. Harmony manifests itself in order, powerful joints, style and rhythm of the life of this society. Each assessment of the cultural state of the people is determined by ethical and spiritual measure. Culture cannot be high if she lacks mercy.

Secondly, every culture contains some desire. Culture is a focus on the ideal of society. This ideal may be different: spiritual and religious; glorification of honor, nobility, honor, power, economic wealth and prosperity; praise health. These aspirations are perceived as good, they are protected by public order and are fixed in the culture of society.

Thirdly, culture means domination over nature; Using natural forces for making instruments, protect yourself and their neighbors. Thus, she changes the course of natural life. But this is still half of the case. The main thing is to aware of the person of his duty and debt so the system of conventions, rules of behavior, taboo, cultural ideas aimed at curbing their own human nature are created. So the concept of "ministry" arises, without which Culture cannot do.

Based on the listed features of Hasing, it gives a definition: "Culture - the directional position of society is given when the subordination of nature in the field of material, moral and spiritual supports such a state of society, which is higher and better provided by cash with natural irrigation, is characterized by harmonious equilibrium of spiritual and material values \u200b\u200band is characterized by The definition of the ideal, homogeneous in its essence, on which various forms of society activities are oriented. " This definition is somewhat verbose, cumbersome, difficult to perceive. But it combines all the necessary conditions. The culture must be metaphysically oriented, or it is not at all - emphasizes J. Hasing.

Conclusion

In the cultural studies, I. Hazings can be distinguished three aspects.
First, the historiographic analysis of the Epoch of the late Middle Ages in the Netherlands, the European Culture of the XV century.
Secondly, the role of the game in the emergence and development of the culture of all times and peoples. Thirdly, the analysis of the spiritual crisis of Western culture, the spiritual tragedy of mankind associated with fascism and totalitarianism.

Although Haseing was accused of lack of methodology, after the world got acquainted with his works, the story as a mentality analysis itself became a methodology.

Hasing was the first to make a mentality closest who showed how to find an approach to studying it. Understanding the mentality of the epoch is necessary for the correct interpretation of history. There are so many events and individual facts that there can be no everyone to perceive them all, even within the framework of relatively short segments of time. So, it is necessary to make a choice, and this already requires a certain methodology. Johan Hasing wrote that "the most important task of history is to understand (interpretation of the meaning) of what is full of meaning", and "not to give sense meaningless."

J. Hasing offered his vision of the history of culture. It is important for him to understand how people lived in those remote times what they thought about what they wanted to be valuable.

Whether the works of J. Heisings were much ahead of time, but in our time they earned everyone recognized, and a methodology that, at its best, the study of the mentality of the past epochs is widely used by modern researchers.

Another important feature of the methodology of J. Heising is attitude to culture as a game. Genuine culture cannot exist without a certain game content, for culture involves a well-known self-restraint and composure, a well-known ability to not see in their own aspirations something ultimate and higher, but consider itself inside certain, voluntary borders. Culture still wants to play in a sense - according to a mutual agreement regarding certain rules. Genuine culture always requires in any aspect, and an honest game is nothing but a pronounced in terms of the game is equivalent to decency. The violator of the game rules destroys and culture.

In order for the playing of the culture to be creating or spoiling a culture, it should be clean. It should not be praised or apostasy from the norms prescribed by reason, humanity or faith. It should not be a shine that is masked by the intention to implement certain goals with the help of specially designed game forms. A genuine game eliminates all propaganda. She contains its goal in itself. Her spirit and its atmosphere is a joyful inspiration, and not hysterical smelting. Today, propaganda, which wants to take possession of each participant in life, is acting in the means leading to the hysterical reactions of the masses, and therefore, even when it takes game forms, can not be considered as the modern expression of the spirit of the game, but only as its falsification.

At the same time, it is important to emphasize that in the study of the game Heating tried as long as possible adhere to the concept of the game, which comes from positive and generally accepted signs of the game. In other words, he took the game in her understandable everyday meaning and wanted to avoid the "short circuit" of the mind that everything would explain only from the position of the game.

List of sources and literature

Sources

Hasing J. Autumn Middle Ages. M., 1988.

Literature

Culturalology. Rostov n \\ d, 2000.

Ostrovsky V. Johan Hasing - Homo Istorikus // XX Century. 2004. №3.

Sylvestrov D. Previation to "Homo Ludens" // Hasing J. Homo Ludens. M., 1992.

Hasing J. Autumn Middle Ages. M., 1988.

Hasing J. Homo Ludens. M., 1992.

Ostrovsky V. Johan Hasing - Homo Istorikus // XX Century. 2004. №3. Ibid. P. 77.

Ibid.

Hasing J. Homo Ludens. P. 51.

Hasing J. Homo Ludens. Pp. 91 - 92.

Hasing J. Homo Ludens. P. 93.

Hasing J. Homo Ludens. P. 157.

Johan Huizinga. [JOːɦɑN ɦɦYZɪŋɣAː]; -) - Dutch philosopher, historian, cultural researcher, Professor of Groningen (-) and Leidensky (-) universities.

Biography

Proceedings

Hözing received world famous thanks to research on the history of Western European Medieval and Renaissance. The most famous works are "Autumn Middle Ages" () and "Erasmus" (). Subsequently, the most famous writing of Heyzing has become a treatise Homo Ludens. ("Playing Man",).

Dr. Anton Van der Lem about the work of Heyzing

Dutch researcher Yohan Heyzing's creativity Dr. Anton Van der Lem, speaking of the relaxing attractiveness of his famous compatriot, indicates five of their most essential signs:

Love for history is solely for the sake of it. In the approach to the study of the past Höwing, following Jacob Burkhardt, seeks not to "extract the lessons for the future", but to see the incredit. It does not pursue political, economic or social goals. Many pages of its works are characterized by the features of tangible authenticity. Ideological addiction over them are not powerful.
Pluralistic understanding of history and refusal of seductive explanations. History is a living, multifaceted process that could flow and otherwise. The story has neither a goal, no need, no engine nor all-defining principles. Hözing rejects monolonality when analyzing historical processes. This makes it possible to save it to save persuasive regardless of the current time.
The gift of the embodiment of historical events. Höving does not accept a positivist look at the story as a process to be rational explanation. History for Heyzing is not a message, not a story, but wanted, investigation.
The idea of \u200b\u200b"historical sensation". Hözing compares the feeling of "historical sensation" with a musical experience, or rather with the comprehension of the world through a musical experience.
Ethical imperative. The historian must maintain the faithfulness of the truth, if possible, adjusting its subjectivity. The desire for the truth is the moral duty of the historian. Hözing points to such categories as seven mortal sins, four major virtues or the desire for peace and justice, as for the measure that should be judged by the events of the past.

Definition of Hercuzing History

In the essay "On the definition of the concept of" history "" (Netherl. Over Een Definitie Van Het Begrip Geschiedenis) Hyucing gives the following definition of history:

History is a spiritual form in which culture is paying a report on his past.

Original text (NID.)

Geschidenis Is De Geestelijke VORM, Waarin Een Cultuur Zich Rekenschap Geeft Van Haar Verleden
Over Een Definitie Van Het Begrip Geschiedenis

Hyuzing interprets the elements of this definition as follows:

Spiritual form - A wide concept that includes not only science, but also art. Thus, the definition corresponds not only to the scientific history, but also narrative chronicles, historical legends and other forms of historical consciousness that existed and existing in different cultures.
Culture. Under the culture in this context is a cultural community, for example, a nation, a tribe, a state. Culture can be monolithic, and can be divided into different subcultures.
Gives himself a report. This means that the purpose of occupying history (in whatever form they expressed - as a chronicle, memoirs, scientific research) is an understanding and interpretation of the surrounding reality.
His past. According to Hösing, each culture has its own past. Under the past, a specific culture is meant not only the past of the representatives of the culture itself, and the general image of the past (its own and someone else), which is dominated in this culture. Hözing believes that each culture will have a look at the past and will "write a story" in its own way. Moreover, within one culture, different subcultures will have a different story (in the meaning "different image of history"). As an example, various interpretation of the history of the Netherlands is given from the point of view of Protestants and Socialists. Hözing considers this situation to be normal, but on the condition that the historian working as part of his culture should try to follow the truth (ethical imperative).

Bibliography

About historical life ideals / lane. from Dutch Irina Mikhaili Ed. Yuri Kolcker. London: Overseas Publications Interchange Ltd, 1992.
Homo Ludens; Articles on the history of culture. / Per., Sost. and entry Art. D. V. Sylvestrov; Comment. D. E. Kharitonovich. - M.: Progress - Tradition, 1997. - 416 with ISBN 5-89493-010-3
Autumn Middle Ages: Study of the forms of lifefall and forms of thinking in the XIV and XV centuries in France and the Netherlands // \u003d Herfsttij der Middeleeuwen / Per. from the Netherl. Cost. and per. Silvevestrov D. in.; Hitch Art. and total. ed. Ukolova V. and.; Case Art. and scientific Comment. Kharitonovich D. E. - m.: Progress-culture, 1995. - T. 1. - 413 p. - (monuments of historical thought). - ISBN 5-01-004467-6.
Culture of the Netherlands in the XVII century. Erasmus. Selected letters. Pictures. Cost. and per. D. V. Silvestrov Publisher Ivan Limbach, 2009
Shadows of tomorrow. Man and culture. Dimmed world: essay. Cost., Per. and preface. D. V. Sylvestrov. Comm. D. Garitonovich. St. Petersburg: Ivan Limbach publishing house, 2010
Autumn Middle Ages. Cost., Per. and preface. D. V. Silvestrov Publisher Ivan Limbach, 2011
Homo Ludens. Man playing. Cost., Per. and preface. D. V. Sylvestrov. Comm. D. Kharitonovich. St. Petersburg: Ivan Limbach Publishing, 2011

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In 1806, the old prince was determined by one of the eight commander-in-chief of the militia, appointed then throughout Russia. The old prince, despite his old weakness, especially the noticeable time at that time when he considered his son was killed, did not consider himself himself to refuse his post, which was determined by the sovereign himself, and this newly discovered activity initiated and strengthened him. He was constantly in the roads in three entrusted to him by provinces; It was executable to Pedantism in his duties, strict before cruelty with his subordinates, and reached the slightest details of the case. Princess Mary stopped to take mathematical lessons from his father, and only in the morning, accompanying the breadwinner, with a little prince Nikolai (as his grandfather called) was part of the father's office when he was at home. Breast Prince Nikolai lived with the breadwinner and nanny Savishnaya in half the deceased Princess, and the Princess Maria spent most of the day in the nursery, replacing, as he knew how, the mother's little nephew. M Lle Bourienne Also, as it seemed, passionately loved the boy, and Princess Marya, often depriving himself, inferior to his girlfriend to nurse a little angel (as she called a nephew) and play with him.
The Altar of the Lisogorsk Church was a chapel over the grave of a little princess, and the marble monument was brought from Italy, portraying an angel, who, who, who was ready to rise to heaven, was delivered from Italy. The angel had a little raised the upper lip, as if he got to smile, and once the prince Andrei and Princess Marya, leaving the chapel, admitted to each other, that strangely, the face of this angel was reminded them the face of the deceased. But what was still more strange and what Prince Andrei did not say the sister, was that in the expression, which was randomly the artist's face of Angela, Prince Andrei read the same words with a meek of the ukrizna, which he read then on his dead wife: "Oh, why Did you do it with me? ... "
Shortly after the return of Prince Andrei, the old prince separated his son and gave him Bogucharsovo, a great estate that was in 40 versers from the Bald Mountains. Part of the heavy memories associated with the Lysi Mountains, part of because, not always the prince Andrey felt in power to transfer the character of the father, part of and because he had to privacy, Prince Andrei took advantage of Bogucarov, was built there and spent most of them time.
Prince Andrei, after Austerlitsky campaign, firmly carried out never to serve more in military service; And when the war began, and everyone had to serve, he, in order to get from the actual service, took the position under the head of the Father on the collection of militia. The old prince with her son as if changed roles after the 1805 campaign. Old prince, excited activities, expected all the best from the present campaign; Prince Andrei, on the contrary, without participating in the war and in the secret of the soul, sorry about that saw one bad.
February 26, 1807, the old prince left around the district. Prince Andrei, as the most part during the opposite of the Father, remained in the Bald Mountains. Little Nichushka was unhealthy for the 4th day. Couter, who drove up the old prince, returned from the city and brought paper and letters to Prince Andrei.
Camderner with letters, not a making a young prince in his office, passed half of the Princess Marya; But there was not there. Camperin said that the prince went to the nursery.
"You came to your beggar, Petrushe with the papers came," said one of the girls of Nanny assistants, referring to the prince Andrei, who was sitting on a small children's chair and trembling hands, frowning, a capal from the stingy medicine in a glass, poured to half the water.
- What? - He said angrily, and carelessly having drinked with his hand, overflow from the stkling in a glass of an unnecessary amount of drops. He splashed the medicine from a glass on the floor and asked again water. The girl gave him.
The room was a crib, two chests, two chairs, a table and a children's table and a chair, the one on which Prince Andrei sat. The windows were walked, and one candle was burning on the table, forced by a twisted tank book, so that the light did not fall on the bed.
"My friend," turning to his brother, said Princess Marya from the crib, who was standing, "better to wait ... after ...
"Oh, do mercy, you are all talking stupid, you have been waiting for everything - and I waited," said Prince Andrei with an embittered Shopot, apparently wanting to prick her sister.
"My friend, the right is better not to wake up, he fell asleep," Princess said to the pleasing voice.
Prince Andrei stood up and, on tiptoe, with a glass approached the crib.
- Or not exactly wake? He said hesitantly.
- How do you want - right ... I think ... And as you want, - said Princess Marya, apparently Rabin and string that her opinion trembled. She pointed his brother to the girl, the shopid called him.
There was the second night that they both did not sleep, causing a boy in the heat in the heat. All the days, not trusting your home doctor and waiting for the one that was sent to the city, they took something else, then another means. Exhausted by immolonia and alarmed, they dumped their grief on each other, reproached each other and quarreled.
"Petrusha with papers from Papyk," the girl whispered. - Prince Andrei came out.
- Well, there! He said angrily, and after listening to the verbal orders from his father and taking the supplied envelopes and the father's letter returned to the nursery.
- Well? - asked Prince Andrei.
- All the same, wait for God. Karl Ivanovich always says that the dream is only more expensive, - whispered with the sigh of Princess Marya. "Prince Andrei approached the child and felt him." He burned.
- Get out with your Karl Ivanchych! "He took a glass with a drop-down drops and approached again."
- Andre, do not! - said Princess Marya.
But he is angry and together suffered from her face and looked around with a glass. "Well, I want it, he said." - Well, I ask you, give him.
Princess Mary shrugged, but submissively took a glass and suspected nanny, began to give medicine. The child shouted and stuck. Prince Andrei, wrinkling, taking his head, left the room and sat down in the next, on the sofa.
Everyone was letters in his hand. He opened them and began to read. The old prince, on blue paper, its large, oblong handwriting, using some where titles, wrote the following:
"The news is very joyful to this moment through the courier, if not lies. Benigsen under Eilau over a boothaporea allegedly wrapped in Victoria. In St. Petersburg, everyone snakes, e awards sent to the army to carry the end. Although German, I congratulate. Korchevsky head, some Handrikov, not comprehended, which makes: still not delivered additional people and provisions. Now downloading there and tell me that I will rent my head with him so that in a week everything was. About Precisish Eilau battle received a letter from Petignics, he participated - all the truth. When they do not interfere, whom does not interfere, then the German beat the Bonaparte. They raise, runs very upset. See me immediately download in Korchev and will be! "
Prince Andrei sighed and printed another envelope. It was on two sheets of a finely written letter from Bilibin. He folded him without reading and again read the letter of his father, ending with the words: "Downloads in Korchev and will be true!" "No, I'm sorry, now I will not go, while the child does not recover," he thought, and, approached the door, looked into the nursery. Princess Marya stood everything around the bed and the child was quiet.
"Yes, what are you still unpleasant that he writes? Reeded Prince Andrei The content of the father's letter. Yes. The victory won our above Bonaparte precisely when I do not serve ... Yes, yes, everything fits me ... well, yes on health ... "and he began to read a French letter of Bilibin. He read no understanding half, read only in order to stop thinking about what he was too long and painfully thinking about.

Hasing Johan, 1872-1945

Dutch philosopher, historian and cultural theorist. Author of work: "Autumn Middle Ages" (1919), "Homo Ludens" (1938), "In the shade of tomorrow" (1939), etc.

Since 1905 he was a professor of Groningen, and since 1915 - Leiden Universities. Rector Leiden University. In 1942, the University was closed by the Nazis, and the rector itself was planted to a concentration camp for hostages.

Oh, if a healthy dream had already made the righteous man!

There is no universal way back. There is only a move forward although the heads of unfamiliar depths are circling our heads and gave us, although the near future gaps in front of us, like the abyss in the fog. Although there is no refund to the past, it can give us an instructive lesson, to serve as a reference.

Human culture arises and deployed in the game as a game.

The era, inclined for the sake of will to reject the norms of knowledge and judgment, quite to face the revival of superstition.

Recreation of the history of world culture is one of the discussion problems of science. There are many contradictory points of view on the historical process of cultural development. Some are considered illegal in general to separate the history of culture from civilian history, believing that all cultural phenomena are organically woven into the events of the era, depend on them and therefore are inseparable. The conclusion is no history of culture, there is one story. This leads to facts. This approach gradually makes himself up as outdated and not appropriate reality.

Others identify the history of culture with the history of production and styles in art, scientific discoveries and inventions, the philosophical concepts of various periods. "Aesthetization" of the history of world culture also reflects one-supported approach.

J. Hasing offered his vision of the history of culture. It is important for him to understand how people lived in those remote times what they thought about what they wanted to be valuable. He wants to imagine a "living past", to restore the "House of History" in the girlfriend. The task is very tempting, but extraordinarily difficult. After all, it often happened that the past was depicted as "poorly developed present", full of ignorance and superstitions. Then Is-Toria deserved only to refine. J. Hasing is fundamental to another point of view. For him, a dialogue with the past, an understanding of the mindset, because in the subtitle of his main work "Autumn Middle Ages" is followed by very important clarifications - "Studies of the forms of lifeflow and forms of thinking in the XIV and XV centuries in France and the Netherlands." Hasing J. Autumn Middle Ages. Pp. 7. Culture and mentality. There are no "mentality of bad" and "mentality of good" for Heising. They all fit into the cultural space.

It turns out that the most pragmatic thing that is in history is culture. It opposes myths, prejudices leading to the delusions, and from delusions to crimes. In another famous work - "In the shade of tomorrow," written on the eve of war, Heating was noticed: "Culture can be called high, even if it did not create techniques or sculptures, but it will not be called it if she is not enough mercy." Hasing J. Autumn Middle Ages. P. 29.

J. Heating puts in the study of world culture the task of special complexity: see the medieval culture on the last life phase and present new shoots, gradually nubitating power. "Sunset" and "Sunrise" - this is the overall contour of this conaging history of culture. These are two paintings of the world existing in the holistic cultural system. They enter the dialogue between the co-battle. Turning to the time that for five centuries younger on-seven, "we want to know - writes and writing," as they born and bloomed those new ideas and forms of life text, the radiance subsequently reached their full brilliance. " The study of the past instigates hope in us to consider in it a "hidden promise" of what will be fulfilled in the future.

For him, the "dramaturgy of the forms of human existence" is interesting: suffering and joy, stuffiness and luck, church sacraments and brilliant mystery; ceremonies and rituals, approached birth, marriage, death; Business and friendly general; Chime of bells, heated about fires and executions, invasions and holidays. In everyday life, differences in fur and color of clothing, in the front of the hats, caps, the caps have revealed a strict routine of classes and titles, passed the state of joy and grief, emphasized the tender feelings between friends and in love. Appeal to the study of everyday life makes Nigu Y. Haising especially interesting and exciting. All the mini-rone of life was exhibited with a scatter and rudely. The painting of medieval cities occurs both on the screen. "Because of the constant contrasts, the multicast of the shapes of everything that affected the mind and feelings, everyday life was excited and roasted passions that were manifested in unexpected explosions of coarse unbridles and brutal cruelty, then in the gusts of mental responsiveness, in the change of the atmosphere of which the life of medieval -Oh town. " Hasing J. Autumn Middle Ages. P. 43.

The impenetrable darkness, lonely light, a distant cry, non-foot fortress walls, the terrible towers complemented this picture. Variability and wealth opposed blatant poverty and humiliation, illness and health retired much stronger, the accomplishment of justice, the appearance of merchants with a commodity, weddings and funerals were given to loudly. The cruel arousal caused by the spectacle of the scaffold, the outfit of the executioner and the suffering of the victim, was part of the spiritual food of the people. All events were approached with picturesque symbols, music, dances, ceremonies. This also applied to folk holidays, and religious mysteries, and the magnificence of royal processions. "It is necessary to think about," says I. Hayzing, - in this mental susceptibility, in this impressionability and variability, in this hot-temperedness and inner readiness for tears - testimony of a shower fracture to understand what paints and what sharpness was different The life of this time. "

J. Hair wrote a book on the autumn Middle Ages, about the completion of one historical period and the beginning of the new era. "Understanding the living core of thought by rational and obedient forms, drying and rejection of the god-so culture is what these pages are devoted." Hasing J. Autumn Middle Ages. Pp. 9. No less interesting to explore the change of cultures, the arrival of new forms. This author dedicates the last chapter. Old life views and relationships begin to accompany new forms of classicism-ma. They make their way among the "thick thickets of old landing" far from immediately and come as a certain external form. New ideas and first humanists, whatever the spirit of the update either released from their activities, were immersed in the thick of the culture of their time. New manifested in ease, simplicity of spirit and shape, appeal to the antiquity, recognizing the pagan faith and mythological images.

The ideas of the upcoming time for the time being still rinsed in the Gduweaves dress, the new spirit and new forms do not coincide with each other. "Literary Classicism," emphasizes y. Saying, is a baby born already established. " Otherwise, it was the case with visual art and scientific thought. Here is the antique purity of images and expressions, an-ticky versatility of interests, the ancient ability to choose the direction of his life, an antique point of view per person meant something more than "the cane on which you can always rely on." Overcoming excessiveness, exaggeration, distortions, grimaces and strife "Flaming Gothy" style, has become the merit of antiquity. "Renaissance will come only when" tone of life "change when the tide of the destructive denial of life will lose their entirety and reverse the movement; when the refreshing wind behaves; when it matches the consciousness that all the magnificence of the ancient world, which was peeking so long as In the mirror, it can be completely disheighted. " Hasing J. Autumn Middle Ages. P. 54.

"Autumn Middle Ages" brought European due to the author, but also caused ambiguous assessments among the Historians. It is enough to remember the criticism of the book O.Shpengar "Sunset Europe" to compare the mindset, distributed in historical science. But both of these works were almost at the same time.

J. Ezing first of all the "historian telling", and not theoretical, he is a supporter of live vision of history. This approach has not satisfy many, it was reproached to the lack of methods, in the absence of serious generalizations. Some have not satisfied the desire of J. Heisings to present the story in the facts of everyday life, describe the emotional experiences, their own-people Middle Ages. He was involved in the controversy with Isor, defended his approach, continued him and in subsequent writings.

It is safe to argue that J. Hasing as Isto Rick ahead of the time, for his ideas were perceived and supported in science.

Undoubted merit J. Heising is the study of crisis, transitional eras in which the former and new trends are simultaneously. Their tragic grip bothers our contemporaries. Dramatic scenarios, "rich theater of persons and events", studied in the Middle Ages, gives us the key to understanding the subsequent historical eras.

He expanded the range of historical science, including the analysis of the forms of thinking and lifestyle, the work of the IS-piece, costume, etiquette, ideals and values. This gave him the opportunity to present the most expressive features of the era, to produce the life of society in her everyday being. Religious doctrines, philosophical teachings, life of various classes, Ri-toply and ceremony, love and death, symbolism of flowers and sounds, utopias as "hyperbolic ideas of life" gave a landmark in the study of the history of world culture.

Chapter 3. Homo Ludens in the Gaming Theory of Culture

The original concept of culture as the game is deployed in the work of J. Hasing Homo Ludens (1938), which means "man playing". The book has a subtitle "Experience of determining the Gaming Element of Culture". Hasing J. Homo Ludens. In this work, he tried to "make the concept of the game, as far as I can express him, part of the concept of culture as a whole." Ibid. P. 19.

The book consists of 12 chapters, each of which deserves sa-midstop analysis. They reveal such problems as nature and the value of the game as the phenomena of culture; Concept and expression of the concept of the game in the language; Game and contest as a function of forming a culture. In these chapters, the theoretical concept of the game is determined, its genesis is investigated, the main signs and the cultural value of the game in the life of the peoples of various historical eras. Then J. Hasing is moving to the analysis of the game in the time of personal spheres of culture: game and justice; game and war; game and wisdom, game and poetry, game forms of philosophy; Gaming forms of art ends this book by considering the game-out elements in the styles of various cultural eras - in the Roman Empire and Middle Ages, Renaissance, Baroque and Rococo, Ro Mantisme and Sentimentalism.

In the final XII chapter of the "Gaming Element of Modern Culture", the author appeals to Western culture of the 20th century, exploring sports games and commerce, the game content of art and science, gaming customs of Parliament, political parties, international politics. However, in modern culture, he reveals the signs of threatening decomposition and loss of game forms, the distribution of false and deception, violation of ethical rules.

The initial thesis is that the game is older than culture, and the animals did not "wait for the" man at all, so that he teach them to play - says J. Hasing. All the main features of the game can be observed in animals: "The game is older than culture, for the concept of culture, however, it would neither describe it, in any case implies the human community, while the animals did not at all wait for the appearance of a person to teach them to play. Yes, you can declare with all the determination that the human civilization did not add any significant sign in the concept of the game at all, "Hasing J. Homo Ludens. P. 20. - Writes Hasing.

The human world significantly increases the functions of the game, expands the range of manifestations as a discharge of vital energy; as a view of the rest; how training before serious affairs; as an exercise in decision making; As the implementation of aspirations for competition and rivalry and maintaining the initiative - tako-you are only some aspects of explaining the need for a person's vital activity.

J. Hasing analyzes the main signs of the game. Any game is primarily available: "The first main sign of the game: it is free, it is freedom." Hasing J. Homo Ludens. P. 26.

The game forced, by order, becomes an imposition of imitation, is deprived of the main sense and destination. Ig-Roy are busy in their free time, it is not dictated by the need and duty, but is determined by the desire, personal mood. You can enter the game, but you can not do this, postpone this lesson for an indefinite period.

In everyday life, the game arises as temporary re-soldering. It is inclined as a lesson for rest, creating a mood of joy. But its goals are not related to benefits, profitable, material interest. It makes sense and the value of blah year. A person values \u200b\u200bby this state, remembering the pleasure that he survived during the game, wishes to once again experience the same feelings.

The game is isolated from everyday life a place of action and duration. It is played at certain spaces. This is also a sign of the game. The game cannot last infinitely, she has its own frames of the beginning and end. It has a closed loop, inside which the rise and recession occurs, in the mating and finish. Therefore, the game is entering, but also finish. Fixing and repeatability of the game determine its place in Kul Tour. "Being once played, it remains in mind as a non-sacred creation or value, is transmitted further as a tradage and can be repeated at any time", there. P. 34. - writes y.Hyazing. In all forms of the game, repeatability, reproducible is an important feature.

Any game proceeds inside a certain pro-space, which must be designated. Circus isna, ig-ration, magic circle, temple, scene, screen, vessel - all these special territories, "alienated" land, intended to commit a gaming action.

Inside the game pro-wagon reigns its own, unconditional order. This is a very important sign of the game: "The game inherent in the game of order and tension summarize us to the consideration of the game rules. In each game - its own rules. They are determined that it should be in force in a highlighted game of a temporary world. The rules of the game are indisputable and mandatory, they are not subject to any doubt. Hasing J. Homo Ludens. P. 29.

The order has an immutable nature, proceeding to violate the rules of the game. Any deviation from the installed order deprives the game of self-relief, perceived by players as treachery, deception. The rules of the game are mandatory for all without exception, they are not subject to doubt or evaluation. They are such that it is worth violating them as the game becomes not possible. Violators of the rules are expelled from the game with disgrace and punishment. The game is the holy and playing, it is necessary to "honestly and there," these are her internal laws. The game always requires a society, partnership. Groupings, corporations, associations are about to be able to self-preservation and conservation, Observing from other worlds using game forms to strengthen. "The club goes to the game, like the head hat," Hasing J. Homo Ludens. P. 32. - notes y. Saying.

In order to enhance belonging to the game, use rituals and ceremonies, secret signs, disguise, es-tenic design in the form of a special costume, symbolism. Participation in the game has its own scenario, dramatic action; It is played as a performance with riot, culmination and junction. As V. Wespir wrote, - the whole world theater, and the people in it are actors. The category of the game can be considered as one of the fun-dative in the study of spiritual life. For science about Kul-Tour, - writes and Hasing - it is important to understand what exactly the figurative embodiments in the minds of peoples mean. Penetrate the secret and explicit sense of the game - the task of the cultureologist.

And Haseing offers the following definition of the game as a phenomenon of culture "The game is a voluntary action or an occupation made within the established boundaries of the place and the time-of-Meni according to voluntarily adopted, but absolutely mandatory rules, with the goal concluded in it, accompanied by a sense of tension and joy, and Also the consciousness of "other being" than "everyday life". " Ibid. P. 77.

This definition combines all the main signs of the game. Culture arises in the form of the game, it is initially played and thus fixed in the life of society, it is laid from generation to generation. So it was in all archaic traditional societies. Culture and game inextricably communicate with each other. But as the culture develops, the game elench can be supplied to the background, dissolve in the sacral sphere, crystallize in science, poetry, right, politics, but it is possible to change the place of the game in culture: it can again manifest themselves in full force , involving in its circle and opium-nying vortex huge masses.

"The sacred ritual and a festive contest - here are two constantly and everywhere renewed forms, within which culture grows as a game and in the game." Ibid. The game is always focused on good luck, win, victory, bringing joy and admiration. This manifests it with a healing character. The game enjoy obsessed with exception, triumph, triumph. The result of winning may be a prize, honor, prestige. The rack in the game becomes a golden cup, jewelry, royal daughter, the presidency, people compete in the game, competing in agility, art, but when complying with certain rules.

J. Hasing describes the lawsuit as a competition, a layer-spring match, gamble, a dispute about wine and innocence, ending often by the victory of the trial, than defeat. Greater is always performed in a special place; It is from-correced from everyday life, as if turned off from it. "This is a real magic circle, a gaming space in which it is temporarily abolished. The usual social division of people." The judges at the time are becoming higher than critics, they are not tosenary, rushed into the mantle, put on a wig. Thereby emphasizes their involvement in the special function of justice. The trial is based on the stringent rules, the norms of the codec-sa, according to which the penalties are measured. The goddess of justice has always been depicted with the scales on which wine weighed. In archaic societies, the court was committed along the lot, as a manifestation of a divine solution. Competition takes the form of betting, hobs or riddles. But in all embodiments it remains a game, which is based on a persuasion to act according to the established rules.

Since the game is found in all cultures, all the time-men and peoples, this allows y. Haying to conclude that "gaming activities are rooted in the deep basics of human peace and life of human society." The cult descended in the sacred game. Poetry arose in the game as a layer-spring contest. Music and dance were originally a game; also refers to other art types. Wisdom, philosophy, science also had game forms. Even combat clashes contained playing elements. Hence the conclusion: "The culture in its old-sheer phases" is played ". She does not come out of the game, like a lively fruit that is separated from the mother body; it develops in the game and as a game." Hasing J. Homo Ludens. Pp. 51. But if this statement is true for the ancient epochs, is it characteristic of a later historic period?

J. Hasing celebrates the tendency of the gradual, but steadily reduction of the game element in the culture of subsequent hundred years. Colosseum, Amphitherators, Hippodrome in the Roman Empire, Tour-Nira and Ceremonial Ceremonial Processions in Middle Ages, Festive Carnival and Renaissance Masquerades, Baroque Style and Rococo in Europe, Parada Fashion costume and wigs - these are few new forms that entered European culture in the afternoon -the century.

In the XX century The first place in the game advanced sports. Competitions in force, dexterity, endurance, arts are becoming mass, accompanied by theatrical spectacles. But the sport is increasingly penetrating commerce, it acquires the features of professionalism, when the spirit of the game disappears. Everywhere thrives the desire for records. The spirit of competition is covered by economic life, penetrates the scope of art, scientific controversy. The game element acquires the quality of "Puerylism" - naivety and guys. Such is the need for banal entertainment, thirst for coarse sensations, thrust to massive spectacles, accompanied by salutes, greetings, Lo-zungami, external symbolism and marchs. It is possible to add a lack of a sense of humor, suspicion and intolerance, immense exaggeration of praise, exposure to illustrays. Maybe many of these features were met before, but they did not have that mass and cruelty that they are peculiar today.

J. Hasing explains it by the entry of the semi-arms mass into spiritual communication, the devaluation of moral values \u200b\u200band sly-com "conduction", which the technique and the organization attached to society. Evil passions are heated by the social and political struggle, fake makes any contest. "In all these phenomena of the Spirit, voluntarily sacrificing with your view, concludes J. Hasing, - we are able to see only the signs of threatening decomposition. In order to regain sanctifying, dignity and style, the culture must go in other ways." Hasing J. Homo Ludens. Pp. 91 - 92.

The foundation of the culture is laid in a noble game, it should not lose their game content, because Kul-Tour involves a well-known self-limitation and a self-grained, the ability to not see in their own aspirations something ultimate and higher, and consider themselves inside the defo-divided, voluntarily accepted borders . Genuine culture requires an honest game, decency, following the rules. The rules of the game rules destroys the culture itself. "In order for the gaming content of culture to be creative or the target culture, it should be clean. It should not be able to stand in blinding or apostasy from the norms prescribed by reason, humanity or faith." Hasing J. Homo Ludens. Pp. 93. It should not be a false radiance, the historical inflation of the consciousness of the masses with the power of propaganda and specially "exploded" game forms. The moral conscience determines the value of human penetration in all types of vital activity, including in the game.

In the chapter "The main conditions of culture" of Haseing calls three most important features that are necessary for the formation of a phenomenon, referred to as culture.

First, culture requires a known equilibrium of spiritual and material values. This means that various areas of cultural activities are implemented each separately, but within the framework of the whole, possibly more efficient vital function. Harmony manifests itself in order, powerful joints, style and rhythm of the life of this society. Each assessment of the cultural state of the people is determined by ethical and spiritual measure. Culture cannot be high if she lacks mercy.

Secondly, every culture contains some desire. Kul-Tura is the focus on the ideal of society. This ideal may be different: spiritual and religious; glorification of honor, nobility, honor, power, economic wealth and benefit; praise health. These aspirations are perceived as a good, they are protected by public order and are fastening in the culture of society.

Thirdly, culture means domination over nature; The use of natural forces for the manufacture of instruments, shields yourself and their neighbors. Thus, she changes the course of nature life. But this is still half of the case. The main thing is that the man of his duties and the debt is as well as the Siberian Conditions, the rules of conduct, taboo, cultural representations aimed at curbing their own human nature are created. So the concept of "ministry" arises, without which Culture cannot do.

Based on the listed features of Haying, it gives a definition: "Culture - the directional position of society is given when the submission of nature in the field of material, moral and spiritual supports such a state of society, which is one and better provided by cash natural irichare, is characterized by harmonic equilibrium Spiritual and Mate-Rial Values \u200b\u200band is characterized by the definition of the ideal, homogeneous in its essence, on which once-personal forms of society are oriented. " Hasing J. Homo Ludens. Pp. 157. This definition is somewhat verbose, cumbersome, difficult to perceive. But it combines all the necessary conditions. The culture must be metaphysically oriented, or it is not at all - a century nods Y. Hasing.

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