Efficiency, Informational-Post-Modernized Society - Sociology

Performance

Obviously, diligence and efficiency in the work are considered as a value in culture of any type. The crisis of efficiency and efficiency is an important component of the personal and social crisis engendered by fundamental cultural restructuring in the period of modernization.

For the indigenous population of the United States North it became characteristic:

- Decrease in the labor activity of the individual and its reorientation to the sphere of leisure, within which the old forms of life are partially reproduced;

- the primary assimilation of external, stereotyped forms of life, devoid of adequate internal motivation;

- the formation of significant social groups that are virtually excluded from the interacting systems of traditional and modernized culture and characterized by the development of antisocial behavior and the orientation toward restoring the old order of things.

Thus, the diffusion of efficiency is not characteristic of any cultural community, but of the period of crisis of the person (as E. Ericson points out) or the socio-cultural system.

So, an analysis of the changes in the cultural model of the "ideal personality" in the course of the modernization transition made it possible to reveal the fundamental differences between the requirements imposed on the individual in a modernized society. They consist in the development of personal responsibility and self-reliance, orientation rather on the forthcoming changes than on preserving traditions and reproducing the experience of ancestors, including in a wide range of extra-family social relations and orientation mainly to the technogenic (non-natural) habitat.

Traditional and modernized cultures embody different beginnings and tasks. The variability and mobility of a modernized culture gives its representatives a number of advantages in achieving individual goals and adaptability to changing conditions. Traditional culture, by providing the individual with clearer and more unambiguous values, meanings and patterns of behavior, brings order and stability to the individual life, and accordingly more effectively performs value-orientation and protective functions.

Find common ground different types of cultures that are in constant interaction, is necessary for the implementation of the "integral direction of development", optimal for indigenous peoples. This will allow ethnic communities and preserve their identity, and take a worthy place in the modern world.

Information/Post-Modernized Society

The American sociologist Ronald Inglehart, as well as a number of researchers, believes that in the last decades mature industrial societies developed in their development to a turning point and began to move in a new direction, which can be called "postmodernization" or the information society. And although in the fully developed form of postindustrial sociocultural systems does not yet exist, and forecasts about future socio-cultural changes are highly contradictory, "... nevertheless this term is important," writes Inglehart, "because it contains a certain conceptual meaning , according to which a process called modernization is no longer the most recent event in the modern history of mankind and social transformations are developing today in a completely different direction. "

The term information society (regarded as an almost complete analogue of the concepts "postindustrial" and "postmodernized" society) is very actively used in scientific literature, journalism and everyday speech. Let's try to ignore the worldly ideas about the future of the world and focus on the analysis of scientific reasoning about future socio-cultural changes. Let's think about whether the information society can be considered already established (at least in individual countries and regions of the world) or it is still distant prospects for the development of mankind.

First of all, we note that some futurologists (D. Bell, J. Baudrillard, M. Castellier) regard the information society as a qualitatively new socio-cultural formation that has no analogues in the previous history of mankind, while other scientists (E. Giddens, Yu. Habermas) emphasize the continuity of the development of society and believe that the increase in information and the modern world leads only to quantitative changes, but does not affect the essence of man, as well as the structure of culture and society.

So, E. Giddens polemised with those who believed that modern society is a postmodern or other "post", defining the modern era as a radicalized or universalized modernity. Its characteristic features are many times the increased speed of changes in social processes, especially those related to new technologies; involvement of socially and informationally different regions of the world in interaction with each other (globalization); The change in the internal nature of modern institutions. Hypothetically, this post-modernism may follow this radical modernity, but only when sociocultural systems change significantly, which, according to E. Giddens, has not yet occurred.

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