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Секция 13. Философия
Section 13. Philosophy Секция 13. Философия
Polishchuk Oleksandr Serhiyovych, candidate of philosophy, associate professor, associate professor of the department of social sciences of Khmelnytskyi Humanitarian-Pedagogical Academy, Ukraine.
E-mail: Prokurator2007@ukr.net
Influence of myths onto the collective activity
Abstract: Some historical aspects, which are of great importance for the formation or breaking up of collective activity of Ukrainian society have been studied. It is found out that in this process special role belongs to the myths, which are diversified by their content. Besides, it is proved that political forces use the myths or create them with the aim of fight for power. That is with the help of the myths they influence person’s and society’s consciousness. Several modern myths, which are important for Ukrainian society in the context of international relations, are offered.
Keywords: socium, myth, culture, religion, collective activity, manager.
Полищук Александр Сергеевич, кандидат философских наук, доцент, доцент кафедры общественных наук Хмельницкой гуманитарно-педагогической академии, Украина
E-mail: Prokurator2007@ukr.net
Влияние мифов на коллективное действие
Аннотация: Рассмотрено некоторые исторические аспекты, которые имеют важное значение в формировании или расформировании коллективного действия украинского общества. Установлено, что в этом процессе особенную роль отводят мифам, которые по своему содержанию являются разноплановыми. Кроме того, доведено, политические силы используют мифы ибо их создают с целью борьбы за власть. Тоесть при помощи мифов они влияют на сознание людей, общества. Наведено несколько современных мифов, значимых для украинского общества в контексте международных взаимоотношений.
Ключевые слова: социум, миф, культура, религия, коллективное действие, менеджер.
Presentation of the Problem in General Terms and its Connection with the Important Scientific or Practical Tasks. The question of collective activity in diversified societies has always been topical, because a person, due to its nature, is a social creature, and thus, collective. It is because the society is large social structure, where every element, institute appears as the assembled unit of the whole. That is, all present social formations, institutes, are a priory of their collective activity, which in totality with analogous to it, create collective activity of the society, state, continent in general. So, when speaking about collective activity as a result, we should understand the activity of every in particular.
Nowadays, when the world undergoes mass transformations, people, who form it, met mass difficulties.
One of these is formation of collective activity. The process itself is not complicated. It seems that common goal is quite enough. In reality it isn’t so, because every participant of one or other social groups, movements has his or her own goal, and in order to unite them into one, political managers apply to creation of the myths. Also myths play destructive role in collective activity. It proves that the myth is something constructing and in the same time destructive in collective activity.
Thus, Italian scientist V. Pareto calls such myths — myths of “liberation”, “brought down idol”, “eternal harmony”. For example, Soviet person and representative of Western countries saw the same enemy, merciless, demonic, intellectually limited. For the contemporary American the enemy — is Arabic terrorist, representa-
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tive of Al-Queda, and for the Russian — it is Chechen, Banderovite, for the Ukrainian — it is Russian, etc.
The role of myths grows in the periods of crisis, because they are connected with cardinal changes of world outlook. Period of social transformations free irrational accumulated energy of the society, destroys social feelings, emotions, which unite people and society. The myth to a certain extent, is the connection between the proper objects or phenomena, and it is grounded on the subjective experience. It can excuse anything: creation of new kinds of weaponry, annihilation of nations, introduction of new laws, total spying upon the citizens, inactivity of social processes, lagging of the country.
As the myth is the phenomenon of social life, which accompanies humanity during its whole history, this phenomenon was studied by many philosophers, beginning with Plato, who tried to understand its essence, sources, types, social role.
Analysis of the Latest Researches and Publications, in which Solving of this Problem was Initiated. During recent times more and more scientists apply to the question of functioning of myths in Ukrainian society in general. In particular: K. Jung, M. Popovych, V Malakhov, N. Khamitov, O. Hrytsenko, H. Hrabovych, O. Zabuzhko,
I. Hrabovska, A. Tykholaz, G. Pocheptsov, V. Tkachenko, V. Skurativskyi, V. Horskyi, M. Obushnyi, R. Barker, Y. Bauman, O. Donchenko, Y. Romanenko, Y. Shaihorodskyi,
J. Federiko and other. They all tend to think that Ukraine, after receiving independence, for more than a decade has been trying to create new national mythology, which should become the instrument of Ukrainian society’s integration. In the same time the questions, which were not earlier solved, should be distinguished, in particular, as for some aspects of the myth in the life of contemporary Ukrainian society and collective activity of its social structures.
The Goal of the Article: to comprehend the myth as a means of forming or breaking up collective activity.
The Tasks of the Article: to determine the factors, which serve for the myths formation and influence forming or breaking up collective activity.
Presentation of the Main Material. Paying attention to the above mentioned, we state that the myths, which were used by the politicians in constructing social life, generate two parallels: on one hand it is the wish of the society to be unitary, on the other hand — through political speculatings and manipulation historical past and the facts, to ensure dividends and victory in the fight for political Olympus.
Myth, translated from the Greek, means rendering or narration and, mainly, it becomes in the form of
story about a number of connected between themselves events or objects, but it isn’t reduces only to this form. As a mechanism of formation or breaking up of collective activity, it finds its realization in such social mechanisms of relations regulation, as ceremonies, rituals, rites, keeping to taboos. From the other forms of narration (everyday tales, fairy tales, didactic fables, legends, historical stories) the myth differs by the thing that it is a story, which received the status of sacred truth inside a social group (or a number of social groups) [5, p.31]. Historical stories or legends within a social group can be considered as the truth, but they, in contrast to the myth, don’t carry sacred, higher sense, and that is why they cannot serve sufficiently legitimacy of various social practices.
Here we should mention that the important role in forming myths belongs to historical facts, figures, archaic symbolism is used, especially when it concerns politics and fight for the authority.
It is known that Ukrainian state, as well as Ukrainian society, originates from the breaking up of Kyiv Rus, which was formed with the help of force as semi-cultural medieval state with economically advantageous geopolitical disposition. But after its breaking up Southern Rus was created, — the territory where Ukrainian heritage for the first time appeared, and which was rather attractive for foreign countries: firstly Lithuania, then Poland, newly created Polish-Lithuanian Commonwealth in the result of conclusion of Union of Krewo. Then, after breaking up of these states, Ukrainian lands attracted Austro-Hungary, Russia and others. As we can see, Ukrainian territories were interesting for many states, empires. As a result of this interest Ukrainian society underwent different oppressions, which was detected in the mentality of Ukrainian society and reflected in revolutionary, transformation-modernization changes, which it underwent at the end of the XX — beginning of the XXI century.
In reality, Ukrainian society due to historic, political, social, religious, cultural processes, during the years of its forming, hasn’t become one whole. We can speak about its unity only from the position of territory. It points us to the fact that territorial appliance of the individual is one of the causes of collective activity. It is clear that from this position the phenomenon of collective activity is extremely wide, and, as a rule, it doesn’t always work. As an example of its inaction we can show the events in Ukraine, which roused the whole world and incite the world community to become thoughtful about the questions of security. But that’s not the point. Speaking about collective activity from this position, we come across a number of difficulties, which impede its (collective activity) formation.
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One of them is the problem of culture. This discussion in large measure is manifested on the Right Bank and Western territories of Ukraine. It is this territory, which for a long historical period of formation underwent the influence of cultures of Lithuania, Poland, Romania, Hungary, Slovakia and other countries. In this way on the mentioned territories on the basis of two cultures, on one hand — Ukrainian, and on the other hand — culture of the state, which in the certain period of historical development dominated on this territory, hypothetically, through the consanguinity of the carriers of one or other culture, new types were formed, which were not similar to their precursors. This situation proves that collective activity of individuals, which are carriers of proper cultures, will be directed to the support of the one, which is dominant in this case. But in spite of this, individuals, carriers of one or another culture, through the cultural situation which was formed, see themselves as part of Europe, and it is geographically proved. In this way the question of collective activity, grounded on the cultural foundation, is excluded. But in political attitude it plays an important role: these cultures are characterized by activity and risen patriotism. That is, it goes about activist culture.
This cannot be said about the Left Bank or Eastern Ukraine, where dominant among national minorities was Russian culture. Due to this circumstance, it during the whole period of historic development conducted monopolization in the region, that in some cases led to identification of Ukrainian and Russian cultures. Besides, it can be characterized as subjective one. It means that its carriers hope more for the will of the leader, than for their own forces. On one hand collective activity of the carriers of this culture could be more effective, as they are more concentrated. But in reality it isn’t true. It is because the common goal doesn’t always meet individual interests.
Analogous situation characterizes also collective activity, which is grounded on religious foundation. The only difference is that its geopolitical map will have another coloring.
Great influence over the forming collective activity of national character have also the processes of globalization and European integration. When globalization processes have the influence over the forming collective activity of all Ukrainian society in full measure, it cannot be said about European integration processes, which are supported by the central and western regions.
We couldn’t mention the whole list, which is the material in hands of the state managers for myths’ forming. But they too play significant role in ensuring dividends
for your politicians. These are the factors, which break up the society. But we cannot avoid it. It is because myth making is immanent to Ukraine as to any other state of the world.
When analyzing domestic modern myths, we should mention that they appear and exist on several levels. First of all, they exist on theoretical level, which is closely connected with production and functioning in personalities’ consciousness fundamental knowledge and values, which are the basis of state ideology, that is the myths, which are created on the state level. Study of mythology, as reflection of the most ancient conception of the world has more and more confidently received proper place in present-day scientific world. Those scientists, who study this phenomenon deeply, affirm that the myth should be treated not only as archaic form of world outlook, but also as a thing, phenomenon, which has always existed, exists today and which has extremely important influence over the processes that take place in the society. As the famous historian of religion M. Eliade affirms: “To know the myth — means to come closer to the secret of all things’ origin. In other words, a person comes to know not only about how it all appeared, but also about how to determine and to reproduce it, when it all vanishes” [7, p.16]. Known psychologist K. Jung thought that the modern civilization, having reduced conception of the myth to the level of story for children, having deprived the myth its sacral meaning, finally, having affirmed about harmful influence of mythological thinking over the society, in reality just forced out the myth to the backyard of human subconsciousness [8]. There, in subconsciousness, mythological images and archetypes continue living and searching any opportunity to pour out with the force of compressed spring [4].
One would think that at the end of the XX century these questions could disappear in their own right, because the society itself determined for it the strategy of development, and during the period of independence new generation appeared, mentality of which has nothing in common with the mentality of previous generations. Young generation, born during the years of independence, is more resolute and radical. It was proved by the event in Ukraine that took place in December 2013 — March 2014.
But it is sad stating that all above mentioned factors are the subject of mythologization in the hands of politicians, who, persecuting their own interests, as a rule, material ones, make manipulation of consciousness. That is the question arises, what for is the myth needed.
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Apropos of this an interesting idea was expressed by V. Burlachuk. On his opinion, it is not easy to answer this question using linguistic and semiotic analysis. By the example of African soldier, who salutes French banner, he mentions that there is French empire, to which with equal mood and wish serve African and Russian soldiers [2, p66]. Analogical situation we can see today in Ukraine: when on the territory of the Crimea and East under the Russian banner march the Russians, Caucasians and even Ukrainians. But can we in this case say that they all form collective activity, grounded on the Russia’s interests? However this information can be understood from the other point ofview, the author treats it in the following way: French empire is powerful, its armed forces are multinational, and in it with equal pride serve both French and African boys [2, p.66].
This example confirms the fact that in the armed forces of Russia, as federative, multinational country, serve the young men of different nationalities. It is grounded on the ideological bases. Besides, there is a part of individuals, who because of material interests protect the interests of Russia and in this way they strengthen its collective activity on the territory of Ukraine.
In this situation collective activity, formed under the banner of Russian Federation, is clearly determined in contrast to the European one. During the whole period in Europe were found points of tangency in order to form collective activity and to oppose it to Russia. The latter acts contrariwise.
Here we should mention that in the myths such judgments are encoded. Their activity reduces to the fact that decoding of these ciphers takes place at “unconscious level”. Here is the force of influence of myth over the collective activity.
But in this context there is a contradiction. It turns out that the above offered vision and the real present-day state is not the myth, because nothing else is understood in it. It is the notion that cannot be the myth. That is the presented situation has clear form of meaning. At that we think that even in this case the myth cannot be excluded from the gist itself. When holding to this conception, we can come to the conclusion that in all our problems Russia, the USA, Europe or other countries are guilty. At that Russia acts, when the USA and Europe have lost their easiness in solving significant problems, they have lost, according to Y. Yevol, the centre of their activity. Bureaucracy, that grew in the societies, which chose democratic way of life, impregnated all social systems down the roots, — they are everywhere: in the law, in the science, in thinking [6, p.12]. These data indicate
that the myth drops out of the ideology, which, in order to be effective, applies to mythological constructions. In this case the myth cannot be reduced only to the form, it is both the form and the context, which is perceived by the society.
This leads us to the thought, which was expressed in due time by K. Jung: the myth is the form of collective consciousness, where mythology appears as tribal consciousness. It isn’t the illusion or fiction, but it is the necessity. The myths appear not only to explain the surrounding world, but also to establish the contact with this world. The scientist considers that owing to the myths archetypes of collective consciousness become topical — they are constant structures of collective not conscious socium, which are original storehouse of its secret dreams and strivings.
Thus, the myth (or mythology as a totality ofthe myths of social community) is archaic mechanism of forming or breaking up collective activity, which regulates interaction of a person with the surrounding world through image-symbolic determination of the reality, allotment it with the sense in its all manifestations and ascribing social behavior. Mythology appears in the primitive society as a system of conceptions of the world, like its peculiar model, which “transforms chaos into cosmos, creates the ability to comprehend the world as the organized whole” [1, p.53] and which confirms the models ofcollective and individual activity. The myths establish the rules of behavior, they warn, ground, legitimate convictions, views, they manage people in all significant manifestations ofsocial activity. In the primitive society the myth was the main instrument of social behavior regulation, the active, efficient force in collective activity. It, according to B. Malinovskyi’s words, was “the code of moral and even practical instructions, and also the means of social subordination support” [3, p.99].
That means that the myth is one of the ways of forming and constructing collective activity. Politicians in the country, using all possible means of influence, form their groups for the struggle and confrontation. Such mythologemas are understanding of “Banderovite”, unequal economic development of regions, vagueness in forming historical conception, etc. Another myth, which was created in Ukraine, is the myth about the “Right Sector”, invented from beginning to end and exaggerated by the Kremlin mass media, is that grounding, on which foreign policy of Russian Federation is built; because of it fatal mistakes are made and people die.
Rather interesting is the myth about the fact that on the territory of Ukraine, especially in the Crimea and in the Eastern regions, Ukrainian government suppresses
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Russian-speaking people. This situation has nothing to do with reality. There was a plan in Ukraine to give the status of second official to Russian language. So, these myths, as many others, are the instruments in the struggle for authority.
We should mention that K. Flad points out to the mythology as to the field of fight for legality and power of different social groups and societies. He says: “The myth is able to ground the supremacy of one social group over the other; here we can talk about both, different segments of one society and about different societies... It can support equilibrium between groups, which are situated on one step of hierarchic ladder; it can also express active or passive resistance of lower hegemonies to the higher ones" [5, p.37-39].
Thence we can state that there is a great number of historic and social facts, which successfully entwine into the everyday life of individuals and make significant influence over the collective activity of the society, social group, region, country, etc.
General Conclusions. Modern myths are grounded on historic facts of variegated Ukrainian
social environment and directed to fulfillment of the same functions as sacral myths. First of all they should put in good in good order perception of reality in social consciousness, restore hierarchic model of the world according to the principle of inequality of meanings, which are offered to its various components and which are in certain system connection. Using the myths in the arsenal of its influence, it aims at strengthening of collective activity depending on the interests of those social groups, which representatives initiate it. As the means of legitimating policy, the myths are called to form conviction as for the value of one or other events, decisions, active forces, ways of activity, images of existence, manifestations of social-political life and to cause proper social reaction.
Modern myths can have different forms, they are reflected in visual genres (painting, poster, monument), in fiction, as well as in collective ceremonies, rituals, especially respected holidays or geographical points. Besides, the myth is that mechanism which can favor its forming or destabilize it.
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1. Burd’ye P. Sotsiologiya politiki: Per. s fr./Sost., obshch. red. i predisl. N. A. Shmatko. - M.: Socio-Logos, 1993. -336 p.
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