It implies a certain historically established form of organization of human joint life activity, which arises as a consequence of the need to satisfy the needs of society. Institutions are aimed at implementing various communicative functions and are characterized by their ability to determine people’s behavior with the help of established
rules (public opinion), taboos (prohibitions) and so on. Actually, this term in various contexts can have four main meanings:
The structure of social institutions contains the following elements:
Modern sociologists, as a rule, identify four main specific spheres of social life. It is in them that relationships and institutions are formed.
Economic social institutions: examples and essence
Public social institutions: examples and essence
This refers directly to relationships within society between different age, gender, national and other types
in groups. This also includes categories associated with social regulations and taboos. For example, family, upbringing, friendship, social movements, etc.
Political social institutions: examples and essence
Actually, this is all that covers the corresponding sphere of life. That is, relations in the state system - civil society. The institutions represented here are the legal and judicial systems, government and parliament, civil rights and political parties, the military and legal institutions.
Spiritual social institutions: examples and essence
This is the domain of culture and intangible science, education, religion, art and so on.
MINISTRY OF AGRICULTURE OF THE RF
Federal State Educational Institution of Higher Professional Education "ORENBURG STATE"
AGRICULTURAL UNIVERSITY"
Institute of Management
Department of State and Municipal Administration
Course work
in the discipline "Management of Public Relations"
on the topic: “Social institutions of the spiritual sphere and their role in the life of society”
Completed by: student of group 51 Tuchkova E.V.
Checked by: teacher Bobrova E.P.
Orenburg - 2010
Introduction
Chapter 1. The concept of an institution in the spiritual sphere
1.1 Spiritual production as the basis of social institutions of the spiritual sphere
1.2 Functions of spiritual production
Chapter 2. Concepts, functions and prerequisites for the emergence of social institutions of the spiritual sphere
2.1 Institute of Science
2.2 Institute of religion
2.3 Institute of Culture
Chapter 3. The role of social institutions of the spiritual sphere and their condition in the development of modern society
3.1 The role of the institute of science in the life of society
3.2 The role of the institution of religion in the life of society
3.3 The role of the cultural institution in the life of society
3.4 Social institutions of the spiritual sphere in the development of modern society
Conclusion
List of sources used
Introduction
The transformations being carried out in our country are gradually increasing the value of public relations management, since it is this area of activity that increases the social responsibility of government officials and company leaders.
Management of public relations includes such an important section as social institutions, namely social institutions of the spiritual sphere.
Social institutions of the spiritual sphere in modern society can be characterized as the creation of spiritual values, ideas and relationships that arise in the process of formation of spiritual values, their preservation, distribution, consumption.
Despite this, in our society the very concept of spirituality has caused a negative reaction for many years, since it was seen mainly as involved in religion, the church. If in Russian language dictionaries two meanings of the term “spiritual” were most often given: associated with the inner, moral world of a person and with religion, then in official interpretations both of these meanings merged into one, the latter.
The spiritual sphere is the relationship that arises in the process of creating spiritual values, their preservation, distribution, and consumption. Institutions related to the spiritual sphere: institutions of the educational system, science, theaters, museums.
The relevance of the presented topic is beyond doubt because social institutions of the spiritual sphere play an active role in the life of society.
The purpose of the course work is to reveal the theoretical essence of social institutions of the spiritual sphere and their role in the life of society and to trace the state of social institutions of the spiritual sphere in the conditions of the development of modern society
In accordance with the purpose of the work, the following tasks:
· consider the theoretical aspects of the concept “The concept of an institution in the spiritual sphere”, its main parameters and functions
· study the prerequisites for the emergence, functions and concepts of social institutions of the spiritual sphere
· determine the role and state of social institutions in the sphere in the development of modern society
The object of the course work is social institutions of the spiritual sphere, as an independent dynamic self-developing system.
The subject of the research is the study of the process of dynamism, the development of social institutions of the spiritual sphere, from the point of view of theoretical approaches
Chapter 1. The concept of an institution in the spiritual sphere
1.1 Spiritual production as the basis of social institutions of the spiritual sphere
Spiritual production, which acts as the creation of spiritual values and ideas. The named process is the content of the spiritual sphere of society’s life, or more precisely, part of this content, because, in addition to the creation of ideas and values, there is also their reproduction, distribution and consumption.
Let us dwell, first of all, on the concept of spiritual production, since it constitutes the “core” of spiritual life, and consequently, of each of its social institutions, be it institutions of science and religion, culture and art, etc. There are two approaches to this concept - social and philosophical and sociological. The first means viewing it as the production of social connections and relationships between people in the form of ideas, values, theories, images, perceptions, etc. The sociological approach involves the study of spiritual production as a certain institutionalized spiritual activity of certain groups of people (scientists, artists, church leaders, etc.).
Spiritual production is carried out in numerous forms, which are the result of socio-historical practice. Spiritual production itself is relatively independent, which is emphasized by its certain independence not only from material production, but also from the social institutions formed on its basis. Actually, the basis was the types of spiritual production (science, religion, art, etc.), which “have as their main result consciousness as an ideal form of human relationship, as a certain type of spiritual communication between people.”
Thus, spiritual needs represent the objective need of people and society as a whole to create and master spiritual values. Often in philosophical literature, spiritual needs are also defined as a certain mental state of people that encourages them to create and master spiritual values.
Unlike material needs, spiritual needs are not given biologically, they are not given to a person from birth. They are formed and developed in the process of socialization of the individual. The peculiarity of spiritual needs is that they are fundamentally unlimited in nature: there are no limits to growth for them, and the only limiters to such growth are only the volumes of spiritual values already accumulated by humanity and the desire of the person himself to participate in their increase.
1.2 Functions of spiritual production
Spiritual production performs important social functions in society. This is, first of all, the inclusion of people and their groups in the system of existing social and spiritual connections and relationships. Essentially we are talking about the socially integrative function of spiritual production. It is precisely this goal that social institutions of science, culture, religion and others pursue when they organize a complex system of spiritual activity both in the field of scientific, artistic, religious and other spiritual creativity, and in the field of development and distribution of the products of this creativity.
Another institutionally significant function of spiritual production is the production of new ideas, knowledge and technologies of spiritual creativity. Social institutions in the spiritual sphere of society strive, first of all, to create favorable conditions for creative activity, since it is this activity that is capable of uniting large groups of people around itself and allowing them to “manifest themselves” in reproductive forms of activity.
Another very important function of spiritual production, the role of which has been rapidly growing in recent years (especially in Russia), is the production of public opinion. Its institutional consolidation has now become widespread. There is not only a study of public opinion (which hundreds and thousands of sociological services are doing in the center and in the regions), but also its active formation in the direction necessary for certain structures.
Spiritual production cannot be carried out outside institutional forms, since in them spiritual activity acquires an organized and normatively expressed character. At the same time, of course, there is always room for non-institutional free spiritual activity of individuals and individual (often informal) groups. Any type of spiritual production develops its own relationships between institutionalized and extra-institutional, amateur forms of spiritual activity, which is largely determined by the nature of the social system and political regime.
A totalitarian state is built, as a rule, on the recognition of only institutional forms of spiritual production, which supports it and creates a system of prohibitions on numerous amateur forms of spiritual creativity. An example is the policy of the state (more precisely, the Communist Party) in the USSR, which prohibited everything that it did not allow, including even the original song.
Consequently, it can be argued that the institutionalization of spiritual activity under certain conditions can act as a means of social control or even isolating the influence of free spiritual production.
However, in one of the works related to sociological studies of the spiritual life of society and devoted to this problem, L.N. Kogan rightly notes: “Spiritual life... is studied by a whole complex of sociological disciplines. In general, there is no sociological research... which would not, in one way or another, directly or indirectly, relate to the spiritual life of society” 1 .
Nevertheless, there are branches of sociological knowledge that directly and directly study processes in the spiritual sphere of social life. There are quite a lot of them. But among them, in turn, we can distinguish those that highlight the study of social institutions as a subject area. Of these institutions in the spiritual sphere of society's life, only three will be considered here - science, religion, and culture.
Chapter 2. Social institutions of the spiritual sphere
2.1 Institute of Science
Science is such an important and complex phenomenon of social life that it is studied by a number of disciplines or their branches (philosophy of science, economics of science, history of science, scientometrics, etc.). Even a comprehensive direction has emerged - scientific studies. Among the branches of knowledge that analyze science as an object of their research, the sociology of science occupies a worthy place.
Date of creation: March 12, 1992 Description:The university was established in 1992 as the Theological Institute. In the same year, at the request of the Academic Council, he was given the name of St. Tikhon, Patriarch of Moscow and All Russia.
The first name of the university is “Orthodox St. Tikhon’s Theological Institute” (PSTI).
In 2004, the institute received state university status and a new name “Orthodox St. Tikhon’s Humanitarian University” (PSTGU).
The institute’s assembly day was the day of the election of St. Tikhon to the Patriarchal throne—November 5/18.
The rector of the university from the moment of its foundation is elected by the Academic Council and appointed by decree of His Holiness the Patriarch.
The university has state accreditation, all graduates receive state diplomas.
Since 1997, the University has had an Academic Council for the defense of candidate and doctoral dissertations for academic degrees in theology and church history.
The university developed and in 2001 approved by the Ministry of Education a second-generation state educational multi-confessional standard in the educational direction “Theology”, and a year later - in the specialty “Theology”. The Orthodox component of the standard is being implemented at St. Tikhon's University.
PSTGU has become the largest educational institution of the Russian Orthodox Church. It has about 3,000 students.
The university employs more than 500 teachers, including 60 priests and deacons. Among the teachers, 230 have doctoral and candidate of science degrees, 16 are graduates of MDAiS, 110 are graduates of Moscow State University, 160 are graduates of PSTGU and PSTBI. Doctors of theology, church history - 9 people, candidates of theology - 15 people.
Faculties:
There are departments: full-time, part-time (evening), part-time, distance learning (online learning), preparatory.
There is a Choir School at the university, where training is conducted according to the secondary vocational education program.
In all faculties, in addition to the main curriculum, students take an additional course in Fundamentals of Theology, focused on professional training at the faculty; In addition to the main diploma, students receive a certificate of professional retraining in the theological program.
PSTGU was created in the organizational and legal form of a private institution. In order to provide the necessary training for students who wish to subsequently take holy orders, the Theological Institute was reopened at PSTGU, which has the organizational and legal form of a religious educational institution, similar to theological schools. Future proteges study here in parallel with their studies at PSTGU and receive a diploma from a theological school modeled on the Russian Orthodox Church.
Professional training of students is carried out in the following specialties and areas of higher professional education:
Research activities
The key vector for the development of research activities at PSTGU is the relationship between the scientific and educational processes. Solving the problems of developing and conducting fundamental and applied research, scientific developments as the basis for creating new knowledge and mastering new technologies, university scientists are developing theoretical and methodological foundations for the formation and development of higher education.
The main directions of research activities of PSTGU are research in the field of: theology; philosophy; religious studies; theory, history of education and pedagogy; history and culture of the peoples of Russia; cultural studies; philology, sociology of religion in the university education system.
Scientific work at the university is carried out not only in 40 departments, but also in 9 established scientific centers, departments and laboratories.
Research Center for the History of Theology and Theological Education is one of the scientific divisions of the Theological Faculty of PSTGU. The center was created in 2010 on the basis of a team of scientists working at the faculty who studied the history of the Russian theological tradition and spiritual education.
Currently, the Scientific Center is developing two directions: the history of Russian theology of the 18th - early 20th centuries. and the history of higher spiritual education in Russia of the same period. Several projects are being implemented in each direction. In the first direction, the central place is occupied by projects to study the life and legacy of St. Philaret (Drozdov) and the patristic heritage of the synodal era in general. In the second direction, attention is focused primarily on the formation of the Russian scientific and educational theological tradition, the adaptation of European educational models in it and the features of the Russian theological school as a phenomenon.
Within the framework of the Scientific Center there is a weekly seminar, in which not only members of the center participate, but also invited specialists.
Head of the center - Doctor of History, Doctor of Historical Sciences N.Yu. Sukhova.
Research Department of the Contemporary History of the Russian Orthodox Church
The department was created in 1992 in accordance with the Patriarchal blessing “to concentrate in the Institute work on the study of the history of the Russian Orthodox Church of the twentieth century.” The first task was to collect materials, impartial analysis and reconstruct a true picture of the life of the Russian Church in the twentieth century. The starting point for the work was a rich heritage - the archive of the remarkable church historian and ascetic M.E. Gubonina (+1971).
The first publication of the most important documents of the archive in the book “Acts of His Holiness Patriarch Tikhon and later documents on the succession of supreme church authority 1917-1943.” laid the foundation for the multi-volume series “Materials on the Contemporary History of the Russian Orthodox Church.” In subsequent years, the university’s own archive was created, and previously closed state archives were carefully studied. Hard work has brought abundant results: a number of monographs, many scientific articles, reports, a lot of work on organizing large-scale research, as well as studying the investigative files of people buried at the Butovo site, identifying many names of those who suffered for their faith, and a stream of newly discovered documents. The work of the department was highly appreciated by the Hierarchy and representatives of the Synod of Bishops of the Russian Orthodox Church Outside of Russia and contributed greatly to the restoration of the canonical unity of the Russian Orthodox Church.
As a member of the Synodal Commission for the Canonization of Saints, the Rector of PSTGU, Archpriest Vladimir Vorobyov, who heads the Department of Contemporary History of the Russian Orthodox Church, took an active part in preparing the glorification of the Council of New Russian Martyrs and Confessors at the Jubilee Council of Bishops in 2000. The materials collected in the university archive were used to create the icon of the Council of New Martyrs and Confessors, painted at PSTGU for the Act of Canonization.
Research seminar “Sociology of religion”(http://socrel.pstgu.ru) is a scientific project operating at the Theological Faculty of PSTGU since 2007 under the leadership of the vice-rector of the Theological Institute at PSTGU, Archpriest Nikolai Emelyanov.
In 2015, a research laboratory “Sociology of Religion” was created within the structure of PSTGU, whose employees form the core of the seminar team. The seminar team consists of sociologists, theologians, philosophers, religious scholars and mathematicians - graduates of the Moscow Higher School of Economics and Social Sciences, Moscow State University, Higher School of Economics, and PSTGU. The scientific director of the laboratory is Candidate of Social Sciences, Associate Professor of the Department of Philosophy of Religion and Religious Aspects of Culture of the Theological Faculty of PSTGU Ivan Zabaev.
The “Sociology of Religion” team sees its mission as promoting the growth of unbiased academic research on religion, conducting sociological research necessary for making decisions regarding important issues in the life of the Russian Orthodox Church and secular society, and promoting the growth of self-understanding of the Russian Orthodox Church.
Within the framework of the IL “Sociology of Religion”, fundamental and applied sociological research on religious issues is carried out. One of the main areas of work is the study of the effects of religiosity in societies where the mechanisms of intergenerational transmission of religion have been destroyed; An attempt is made to assess the specifics and dynamics of the diffusion of religion in society, the nature of its influence on people’s behavior in various spheres of life. The research results are presented in the form of publications in scientific journals, and are also presented to practitioners at round tables, workshops, and summer schools. Analytical reports are published on the project website.
Research projects are implemented with the support of the PSTGU Development Fund, Russian and international foundations, including the Russian Foundation for Basic Research, Russian Humanitarian Science Foundation, ISEPI, and the Swiss Science Foundation.
Currently, 10 projects are being implemented in parallel. From 2008 to 2016, about 150 scientific works were published (including articles, reviews, monographs and chapters from collections). In 2016, laboratory staff took part in 44 scientific and practical events, of which 14 were organized at universities abroad.
The laboratory is in constant collaboration with universities and research centers in the USA and Europe, including the Catholic University of the Sacred Heart in Milan, the University of Bologna and the University of Padua (Italy), the University of Bern (Switzerland), the University of Vienna (Austria), the Abo Academy (Finland) and others. Since 2015, the laboratory has been conducting annual research together with the Synodal Department for Church Charity and Social Service.
Scientific Center for the Psychology of Religion at the Department of Philosophy of Religion and Religious Aspects of Culture
The center was created in 2014 and is currently the only scientific center on the psychology of religion in Russia.
The goal of the center is to update the psychology of religion as a religious studies discipline in the domestic scientific space.
The main directions of the center’s work are: updating and adapting the main directions of the world psychology of religion in the Russian context; studying the world and domestic history of the psychology of religion in their interrelation; conducting empirical research in the field of psychology of religion.
In 2014-2016 The center’s project “Modern Western Psychology of Religion: Adaptation in the Russian Context” received a grant from the Russian Science Foundation No. 14-18-03771 (project completed).
In 2016-2017 project of the center “Psychology of religion in Russia: XIX - early. XXI century”, received support from the Russian Humanitarian Foundation under grant 16-03-00799.
During the work of the center, its employees published more than 40 scientific articles, a collection of articles and a collective monograph.
Bulletin of PSTGU
“Bulletin of the Orthodox St. Tikhon's Humanitarian University” (http://periodical.pstgu.ru) is a scientific publication intended for publishing the main results of dissertation research for the academic degree of Doctor and Candidate of Sciences, the results of other research in scientific areas being developed at PSTGU. The “Bulletin of PSTGU” also publishes original scientific materials that are of interest to socio-humanitarian science and have theoretical and practical significance.
The predecessor of the “Bulletin of PSTGU” from 1997 to 2003 was the “Theological Collection”, which published materials on theology, biblical philology, religious philosophy and church history. In 2003, with the blessing of His Holiness Patriarch Alexy, the “Bulletin of PSTGU” appeared, which included sections “Theology”, “Philology”, “History” and “Pedagogy”. Since 2005, “Vestnik” began to appear in two series: “Theology. Philosophy" (I) (since 2016 - "Bulletin of PSTGU. Series I: Theology. Philosophy. Religious Studies") and "History. History of the Russian Orthodox Church" (II), and since 2006 - in four: the series "Philology" (III) and "Pedagogy" were added. Psychology" (IV). Since 2007, the fifth series “Musical Art” (V) has been published, which in 2010 changed its name to “Questions in the history and theory of Christian art.”
In 2010, “Bulletin of PSTGU” was included in the list of the Higher Attestation Commission.
Annual International Theological Conference of PSTGU
The conference has been held annually (since 1992) and covers a wide range of problems related to theology, including related humanities: philosophy; religious studies; theory, history of education and pedagogy; history and culture of the peoples of Russia; cultural studies; philology, sociology of religion in the university education system.
The conference consists of two sessions: autumn, which is dedicated to the day of remembrance of St. Tikhon on October 9, and winter, taking place in late January - early February.
Over the entire period of its existence, it was attended by representatives of domestic and foreign theological schools, theological faculties of secular universities, scientists from Belarus, Moldova, Kazakhstan, Georgia, Ukraine, England, Belgium, Bulgaria, Germany, Greece, Israel, Italy, Cyprus, the Netherlands, USA, Romania, France, etc. In 2016-2017. The twenty-seventh PSTGU Theological Conference has already taken place. The circle of conference participants is constantly expanding, which contributes to the achievement of the main goal - the unity of church and secular science in the field of Christian knowledge. At each session of the conference, more than 20 sections and round tables are held, and up to 250 reports are given.
Based on the results of the conference, the annual collection “Materials of the Annual Theological Conference” is published.
Postgraduate studies at PSTGU have been open since 2004. There are 8 accredited basic professional educational programs for training scientific and pedagogical personnel in scientific fields: Theology, Philosophy of religion and religious studies, Classical philology, Byzantine and modern Greek philology, Russian history, General pedagogy, history of pedagogy and education, Russian language, Russian literature, Musical art . Most programs are implemented both full-time and part-time. Budget places are available in the areas of Theology and Religious Studies.
Educational and educational work
The idea of organizing open theological education for the laity in the Russian Orthodox Church, which was actively discussed before the revolution (such educational structures were formed in Moscow, St. Petersburg, Kazan on the eve of the revolution or immediately after it), was most successfully implemented by Russian emigrants in Paris (St. Sergius Theological Institute), and then in New York (St. Vladimir's Theological Academy). These educational institutions played a huge role in the development of Orthodox church life in the West. Of the graduates of the Parisian Sergius Theological Institute, more than fifty became bishops of various Orthodox Churches; many priests and laymen who received theological education at the Russian Institute worked to establish Orthodoxy throughout the world.
The task of the Orthodox St. Tikhon's Theological Institute, created when the Russian Orthodox Church gained freedom after a long period of persecution, was to train qualified personnel necessary for church work in all areas of church and public life. In addition, the Church had to take advantage of the new freedom and make available theological and Orthodox humanities education for all who sought to return to Orthodox culture, to the Orthodox faith, to the spiritual roots of the Russian people.
The educational work at PSTGU was based on the usual principle of basic fundamental education for classical universities, combined with a serious study of foreign languages, philosophy and national history. As the professional level increases, the highly specialized load increases. In senior years, students complete coursework, then choose a topic for their thesis and a supervisor. The fourth year ends with the defense of a thesis. In case of successfully completed study program and defense, a bachelor's diploma is issued. Those who wish to deepen their knowledge and acquire a higher professional level enroll in a master's program. The master's degree also ends with the defense of a master's thesis. To accomplish this, future masters often have to undergo an internship abroad, become proficient in a foreign language, and actively work in foreign archives and libraries. The next level is postgraduate study and preparation of a candidate's dissertation. At all levels, students listen to lectures, work in seminars, take tests and exams, and participate in any general faculty or university-wide additional loads.
From the first year, students work in summer work camps; in subsequent years, missionary trips and various internships are organized (depending on the specialty). From the first year, all students participate in liturgical life, usually organized by department. At the faculties there are student scientific circles, festive performances, concerts, meetings with famous hierarchs, learned theologians, etc. are organized.
The university has a number of joint scientific and educational programs with domestic and foreign educational institutions, scientific organizations and foundations, international student and teacher exchange programs are implemented, and international conferences are held.
Constant contacts are maintained with foreign educational centers: Orthodox St. Sergius Theological Institute (Paris, France), St. Vladimir Theological Academy (USA), theological faculties of the universities of Belgrade (Serbia), Bucharest (Romania), Sofia (Bulgaria), Institute of Orthodox Studies (Cambridge, UK), Christian Theological Academy (Warsaw, Poland), Institute of Eastern Christian Research (Nijmegen, Holland), Faculty of Theology of the University. Humboldt (Berlin, Germany), University of Friborg (Switzerland).
Every year, about 150 citizens from the CIS countries, near and far abroad study at PSTGU. For internships lasting more than 1 semester, the university accepts an average of 11 foreign students every year. In turn, more than 10 PSTGU students undergo internships at foreign universities every year.
