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Влияние изменений интерпретации текста на формирование культурного национального кода.
КУЛЬТУРА И ЦИВИЛИЗАЦИЯ / CULTURE AND CIVILIZATION
УДК 5.10.1.
DOI: 10.5281/zenodo.10610017
THE IMPACT OF TEXTUAL INTERPRETATION MODIFICATION ON THE FORMATION OF A CULTURAL NATIONAL CODE
Tatiana I. SPATAR-KOZACHENKO,
Russian State University of Tourism and Service (Moscow, Russia); Senior Lecturer; e-mail: spatar.tatiana@yandex.ru Tatiana V. KRYLOVA,
Moscow State University of Civil Engineering (National Research University) (Moscow, Russia); Lecturer; e-mail: littlehowlet@gmail.com
Abstract. The society is in a continuous process of formations transformation. This process is conditioned by many factors. Formation shifting in modern society is mainly caused by the growing processes of informatization and development of communication technologies, which have a significant impact on the cultural aspect of the social mentality. This paper examines the concepts of the information society and its impact on the cultural aspect of human civilization. It discusses the role of technology in the transmission of information and the importance of sign systems in facilitating the storage and transfer of knowledge. In addition, the nature of the relationship between culture and information flows is emphasized and explained, attention is drawn to how information shapes cultural processes and practices, and how cultural frameworks influence the generation and dissemination of information. Moral, ethical and aesthetic factors governing the dissemination of information are examined in detail. The role of cultural values in communication, the importance of cultural texts as carriers of meaning and values, and the dynamic nature of cultural values in relation to specific cultural and historical contexts are discussed. Classical cultural texts are considered as a benchmark for the transmission of information containing the cultural national code. The question is raised about the distortion of cultural texts interpretation in the conditions of the society informatization.
Keywords: symbol, sign, cultural code, cultural text, semiosphere, classical text, information society, interpretation
For citation: Spatar-Kozachenko, T.I., Krylova, T.V. (2023). The impact of textual interpretation modification on the formation of a cultural national code. Service plus, 17(4),.41-50. DOI: 10.5281/zenodo.10610017.
Submitted: 2023/11/21.
Accepted: 2023/12/25.
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ВЛИЯНИЕ ИЗМЕНЕНИЙ ИНТЕРПРЕТАЦИИ ТЕКСТА НА ФОРМИРОВАНИЕ КУЛЬТУРНОГО НАЦИОНАЛЬНОГО КОДА
СПАТАРЬ-КОЗАЧЕНКО Татьяна Ивановна,
Российский государственный университет туризма и сервиса (Москва, РФ); Старший преподаватель; e-mail: spatar.tatiana@yandex.ru КРЫЛОВА Татьяна Вадимовна,
Национальный исследовательский Московский государственный строительный университет (Москва, РФ); Преподаватель; e-mail: littlehowlet@gmail.com
Аннотация. Общество находится в непрерывном процессе смены формаций. Данный процесс обусловлен множеством факторов. Изменения формаций современного общества во многом обусловлены нарастающими процессами информатизации и развитию коммуникационных технологий, оказывающих значительное влияние на культурный аспект общественного сознания. Данная работа рассматривает концепции информационного общества и его влияние на культурный аспект человеческого общества. Обсуждается роль технологий в передаче информации и важность знаковых систем для облегчения хранения и передачи знаний. Кроме того, подчеркивается и объясняется сущность взаимосвязи между культурой и информационными потоками, обращается внимание на то, как информация формирует культурные процессы и практики, влияние культурных рамок на генерирование и распространение информации. Подробно рассматриваются моральные, этические и эстетические факторы, регулирующие распространение информации. Обсуждается роль культурных ценностей в коммуникации, значение культурных текстов как носителей смысла и ценностей, а также динамическая природа культурных ценностей в зависимости от конкретных культурных и исторических контекстов. Классические культурные тексты рассматриваются как эталон передачи информации, содержащей культурный национальный код. Ставится вопрос об искажении интерпретации культурных классических текстов в условиях информатизации общества.
Ключевые слова: символ, знак, культурный код, культурный текст, семиосфера, классический текст, информационное общество, интерпретация
Для цитирования: Спатарь-Козаченко Т.И., Крылова Т.В. Влияние изменений интерпретации текста на формирование культурного национального кода. // Сервис plus. 2023. Т.17. №4. С.41-50. DOI: 10.5281/zenodo.10610017.
Статья поступила в редакцию: 21.11.2023.
Статья принята к публикации: 25.12.2023.
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As the mid-20th century unfolded, an increasing number of researchers became deeply engrossed in studying the concept of the information society and its profound impact on various aspects of human existence. The research conducted during this era aimed to elucidate the profound consequences and underlying causes of the burgeoning information society.
The continuous development and advancement of technology have played a crucial role in enhancing the transmission of information. Successive modes of communication have consistently surpassed their predecessors in terms of speed and the effectiveness of message delivery.
Throughout the annals of human civilization, the dissemination of knowledge in the guise of information has invariably occupied a position of paramount significance across numerous societies, extending even unto their nascent stages of progress. Information, manifesting in its manifold and intricate embodiments, has become intricately intertwined with objects, phenomena, language, and sundry other mediums, employing sundry sign systems as vehicles for the encapsulation and transmission of meaning.
These sign systems have played a crucial role in facilitating the storage, transmission, and acquisition of information across generations, leading to an exponential growth in the volume of information preserved within society's collective historical record [1]. Consequently, mankind is constantly immersed in the rich informational ecosystem it has cultivated, thereby establishing the notion that any society can be rightly regarded as an information society.
The processes of technification and informatization have had a profound influence on the exploration of culture. In the latter half of the 20th century, a new perspective emerged, portraying culture as a complex information system that generates and disseminates information. This informational approach to culture recognizes culture not only as an entity of customs, beliefs, and practices but also as a dynamic system that processes, produces, and communicates information. This viewpoint emphasizes the intercon-nectedness between culture and information, where cultural artifacts, expressions, and phenomena are seen as carriers of information that contribute to the broader informational landscape.
By understanding culture as an information system, researchers and scholars have gained insights into the ways in which information is created, transmitted, received, and transformed within cultural contexts [4]. This perspective acknowledges the pervasive role of information in shaping societal knowledge, relationships, and development.
Furthermore, it highlights the reciprocal relationship between culture and information, where culture provides the framework for information generation and diffusion, while information influences and shapes cultural processes and practices. The production and dissemination of information occur within a societal framework that is guided not only by technological and informational principles but also by moral, ethical, and aesthetic considerations. These principles shape the way information is generated, shared, and consumed, and they influence the values and norms associated with the communication and interpretation of information.
Moral considerations encompass the ethical implications of producing and disseminating information. Society often sets ethical boundaries and guidelines to ensure that information is delivered in a responsible and truthful manner. This includes adhering to principles such as honesty, accuracy, fairness, and the promotion of social justice in information dissemination.
The interplay between technological, informational, moral, ethical, and aesthetic factors shapes the overall information landscape within a society. Technological advancements provide new tools and channels for information production and dissemination, while informational principles guide the organization, categorization, and retrieval of knowledge.
The semiotic approach posits culture as an expansive system of sign-based information, wherein a multilingual cultural space can be conceptualized as a text comprised of signs and sign systems. This perspective originated in the 1960s, within the context of structuralism, a theoretical framework that centers on the discernible structure prevalent in language, literature, art, and other spheres. Structuralism regards this structure as a complex web of interrelationships among various components constituting a unified entity [3]. As an analytical methodology stemming from structural linguistics, structuralism has subsequently
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transcended disciplinary boundaries and has garnered philosophical elucidations and applications.
According to structuralists, cultural phenomena, within the purview of structuralists, are perceived as texts brimming with innumerable messages, thereby becoming the focal point of analysis. This lens emphasizes the examination of underlying structures and sign systems inherent in these cultural manifestations.
By delving into the intricate interplay of signs, symbols, and meanings, structuralists seek to decode the embedded messages and decipher the broader cultural codes at play. This approach unveils the inter-connectedness of various elements within a given cultural context, illustrating how they function together harmoniously or create tensions and contradictions. Through the scrutiny of these cultural texts, structuralists illuminate the intricate tapestry of meanings and significations that shape and define a society's shared understanding and experiences [2].
Despite the cultural discourse changes in the conditions of a changing society, the flow of history and the development of progress, the existence of so-called "generally accepted" or "universal" cultural values is undeniable. These values transcend the boundaries of specific cultures and societies and exhibit a remarkable degree of commonality across diverse human experiences [11]. They encompass fundamental beliefs, ethical standards, and overarching principles that hold significance for individuals and communities worldwide.
These values often encompass ideals such as justice, compassion, integrity, and respect for human dignity. They serve as beacons of moral direction and influence various aspects of social interactions, organizational dynamics, and decision-making processes within societies.
Nevertheless, it is significant to recognize that cultural values emerge and develop within distinct cultural and historical contexts. Cultural values are not fixed or static entities but rather fluid constructs that undergo evolution and transformation over time. They are deeply intertwined with the unique sociocultural, political, economic, and historical circumstances of a particular society or community.
The establishment and dissemination of meanings, values, and cultural norms take place through the process of communication, primarily through a variety
of cultural texts that are imbued with signs and symbols. These texts encompass a wide array of mediums such as traditions, rituals, art, literature, and other modes of expression. They play a crucial role in facilitating the transmission of the value system from one generation to the next, employing symbolic and figurative elements to convey their intended messages.
Cultural texts serve as powerful repositories of human experience, embodying the accumulated knowledge, beliefs, and values of a particular society or community. They act as vessels through which cultural meanings and values are encoded and transmitted. For instance, traditions and rituals serve as important cultural texts that embed specific values and norms, providing a blueprint for how individuals should behave in various social contexts.
By engaging with these cultural texts, individuals are initiated into the broader cultural framework, allowing them to acquire an understanding of the values and norms that characterize their society. Through observation, participation, and interpretation of these texts, individuals internalize and embody the values espoused within their cultural milieu [6]. This transmission of cultural values through symbolic and figurative means ensures the continuity and preservation of the collective cultural identity.
In tandem with cultural dynamics, the evolution of new meanings and values emerges, presenting the possibility of transforming initially neutral values into either positive or negative orientations. These transformations occur within the complex interplay of societal forces, including socio-political, economic, and technological factors, which shape and influence the trajectory of cultural development.
The process of meaning and value construction is not fixed; rather, it is subject to constant negotiation and reinterpretation, influenced by the changing dynamics of societies [7]. As cultures interact, hybridization and cultural borrowing take place, leading to novel combinations of ideas, beliefs, and practices. This intermingling of cultures introduces new perspectives and outlooks, potentially challenging established notions of meaning and value.
The negative cultural values, commonly referred to as negativism, contrast markedly with positive and foundational values in the area of cultural dynamics. It is
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through this stark dichotomy that the significance of negative cultural values becomes evident, acting as counter-forces that challenge and undermine the principles that society deems constructive and virtuous.
Negativisms, in their essence, embody qualities that are deemed detrimental, injurious, or re-proachable within a given cultural context. These values display traits or behaviors that deviate from societal norms and standards, potentially eroding the fabric of social cohesion and well-being. In contrast to positive values, which are embraced and upheld for their desirable attributes, negativisms are intrinsically associated with harmful consequences and adverse implications.
In pursuit of a comprehensive understanding, it becomes imperative to acknowledge that positive and fundamental values serve as the cornerstone of societal harmony and progress. These values encompass a broad spectrum of traits and virtues that are universally regarded as beneficial, virtuous, and conductive to the betterment of individuals and collectives.
Thus, the cultural text is the basic way of international, inter-cultural and inter-generational way of communication. Here two essential components emerge: the reader, who serves as the addressee, and the author, who assumes the role of the addresser. The content of communication is intricately interwoven with axiological and semiotic elements found within cultural texts, defining and molding its essence [8]. These elements, rooted in cultural values and meanings, exert a significant influence on the process of communication, as they shape the transmission and interpretation of messages. These elements form a system of signs, featuring the cultural text.
In the field of communication, a fundamental element that facilitates the storage, processing, and transmission of information is the sign. A sign can be defined as an object or phenomenon that functions as an objective substitute for another object or its inherent attribute. Through this substitution, signs convey meaning and enable the exchange of information between individuals or groups.
By serving as a substitute, signs play a crucial role in representing and referencing various objects, properties, or concepts. They act as carriers of meaning, allowing for the expression and communication of ideas, thoughts,
and intentions. Moreover, signs offer a means for individuals to comprehend and make sense of the world around them by associating specific representations with particular objects, qualities, or abstract notions. The utilization of signs extends beyond mere representation. They are employed as tools for the storage, processing, and transmission of information.
The essence of the meaningful aspect of the sign and the image is the constitution of the symbol. In contrast to the sign, the symbol has a more agile and variable semantic element, and its interpretation is influenced by multiple factors: historical discourse, the current ideas of culture and society, the addresser's subjective judgments.
The interpretation of a symbol necessitates a comprehensive engagement that encompasses both rational cognition and sensory perception [9]. Symbols, being intricate entities, evoke a multifaceted network of associations, thereby eliciting responses that transcend the realm of reason alone. In addition to appealing to cognitive processes, symbols possess the remarkable ability to evoke emotions and engage intuition. The essential levels of meaning carried by the symbol, at the moment of consistent interpretation, force the addressee to display reasoning versatility. This implies transcending the limits of objective analysis, appealing to internally formed aesthetic and sensory orientations. Hence, it is possible to state that in the process of interpretation the symbol generates a certain subjective interrelation between the addressee and the addresser. Therefore, the comprehension and appreciation of symbols entail a holistic approach, wherein rational cognitive faculties intertwine with emotional and intuitive faculties to unfold the rich tapestry of symbolic expression.
Hence, the presence of symbols within a cultural text determines its semantic content and numerous interpretations.
In the study of a cultural text as a subject of cultural studies, a more complicated in the combination of constituent elements, the setting aspect is also distinguished. This aspect is conditionally referred to as "code". A code serves as a sign system or language that operates in a dual capacity, both generating and interpreting meaning within the given cultural context.
Codes play a pivotal role in the production, transmission, and preservation of information, pos-
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sessing the unique capability of operating autonomously, while remaining adaptable and universally applicable. Through their intricate interplay during the communication process, codes have the ability to interact, leading to the transformation of information and facilitating its "translation" from one code to another. This dynamic process engenders the emergence of novel information, contributing to the continual evolution and advancement of knowledge transmission [6].
Gradual globalization and the progressive formation of the information society have significantly contributed to the development of intercultural communication and provided a foundation for the emergence of sustainable intercultural dialogue. Intercultural dialogue is inherently dependent on the existence and utilization of a comprehensive system of codes that are intricately woven into the fabric of individual cultures.
These codes, referred to as cultural codes, serve as the foundational frameworks through which individuals within a given culture conceptualize and communicate ideas, beliefs, values, and norms. They encompass a broad range of symbolic representations, encompassing language, gestures, rituals, customs, and other expressive forms that serve as vehicles for meaningful communication.
Cultural codes are not merely static representations of a culture; rather, they are dynamic and mutable entities that are constantly shaped, refined, and reinterpreted through ongoing interactions and negotiations among individuals within a cultural community.
All the aspects of culture formation mentioned above are combined in a cultural text as a benchmark of communication and information transfer.
A text's linguistic structure and semantic depth intertwine to capture the complex essence it seeks to convey. The interplay between structure and meaning surpasses natural language, emphasizing the significance of intricate textual compositions in transmitting profound information.
Adopting an axiological perspective, a text encompasses a compilation of implicit or explicit value attitudes. In the act of conveying reality through artistic creation or communication, the author endeavors to manifest their inherent value orientations in a discernible manner, akin to a mirror reflecting the phenomena present within the world.
The degree of artistic transformation of reality experienced by each recipient is a deeply subjective and individualized process, subject to the nuances of both objective and subjective factors that shape their perception and interpretation.
In sociocultural communication, text plays a double role - both as a message and as a code. While a message strives to convey constant and unchanging information, a code introduces additional layers of meanings and subsequently reconfigures the original message, thereby giving rise to a fresh and novel message altogether. The code operates as an indispensable element, initiating the functional dynamics of the entire communicative system and generating a diverse array of meanings within the interpretive process.
The complex and stable interconnections between author, recipient, and natural language signs within a text's information system intricately intertwine, ensuring seamless functionality and effective communication.
The symbiotic relationship between the author and the recipient, comparable to an interactive exchange of information, assumes a position of paramount importance within the broader framework of the communication process.
The semiosphere encompasses the system of signs and their interpretive processes, where the generation of new information arises through the complex transformations experienced by messages as they circulate within it [2]. This concept, originally put forth by Yuri Lotman, asserts that the structure of the semio-sphere exhibits fundamental traits such as multiplicity, asymmetry, ambiguity, and mobility in relation to its core and periphery components.
Within the semiosphere, the core represents the central elements that hold significant cultural and se-miotic value. These core components often consist of dominant or widely accepted systems of signs, symbols, and meanings that shape the prevailing cultural norms and understandings. The periphery, on the other hand, comprises the outer edges, where less recognized or marginalized signs and discourses reside. The periphery incorporates alternative or subversive semiotic systems that challenge or offer alternatives to the dominant core.
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The final stage of the communicative process encompasses the crucial task of text interpretation, which involves revitalizing a text within a specific cultural milieu through its integration into a fresh cultural context. This process of interpretation and recontextu-alization plays a pivotal role in fostering the continued relevance and significance of texts, as they acquire new layers of meaning and resonance within evolving cultural frameworks.
Text interpretation operates on the premise that texts possess inherent ambivalence, allowing for multiple and diverse interpretations. These interpretations emerge as a result of the complex interplay between the text itself, the cultural context in which it is situated, and the subjectivities of the interpreter. In this intricate process, the interpreter actively engages with the text, extracting and reconstructing meanings based on their own understandings, experiences, and cultural lenses.
The rejuvenation of a text occurs as it is transposed into a new cultural environment, where it becomes intertwined with and responsive to the social, political, historical, and linguistic dynamics of that specific culture. This integration necessitates a dynamic and dialogic relationship between the text and its new cultural context, enabling a mutual transformation that enriches both the text and the culture.
In the face of the copious amounts of information available and the rapid proliferation of new cultural texts, an enduring notion prevails in the realm of literature—an idea that pertains to the existence of "classical" cultural texts. It suggests the continued significance and timeless value attributed to a select number of works over extended periods of time, spanning years and even centuries. These works embody a distinct quality that has remained unaltered, unaffected by the passage of time or the influx of new cultural creations.
The advent of electronic technologies during the 20th century brought about a profound revolution in the cultural sphere, particularly in terms of information storage, retrieval, and dissemination. This transformative shift significantly addressed the limitations associated with traditional oral and written traditions, such as the transience of information storage, the slow pace of knowledge dissemination, limited audience reach, and restricted access to information resources.
Contemporary means of communication have fundamentally changed the entire concept of mutual exchange of information, addressing basically all aspects of the inter-cultural code transmission. Classical cultural texts have not been spared from the changes.
In the contemporary information society in the conditions of globalization and developed intercultural communication, the dominant position is occupied by cultural texts belonging to Western culture. These cultural texts in their various forms of embodiment carry the cultural code of Western civilization, adapted throughout the world, where informatization and globalization processes have reached. This dominant presence of Western cultural symbols and narratives may have a negative impact on the authenticity and preservation of national culture.
One major concern is the homogenization of cultural expressions [6]. The overwhelming influence of Western cultural texts can lead to the erasure of unique cultural markers and traditional practices that are integral to a nation's identity. As Western symbols and values permeate various aspects of society, the distinctiveness and richness of a national cultural code may be overshadowed or diluted.
Furthermore, the adoption of Western cultural texts can perpetuate an imbalance of power dynamics. As Western mass culture dominates the global media landscape, it reinforces the cultural hegemony of Western societies, potentially marginalizing and devaluing other cultural perspectives. This can lead to a loss of confidence in one's own cultural heritage and place those cultures at a disadvantage in the global cultural exchange.
Literature, reading, and the study of cultural classical texts have always been considered the center of cultural formation of Russian society. Classical texts of Russian national culture have been studied and are studied by successive generations. On their basis education takes place not only in the perception and acceptance of the cultural code, but also in the interpretation of cultural texts in general.
Nevertheless, it is absolutely impossible not to note the tendencies of changes in the modern society of Russia. First and foremost, it is an undeniable tendency to reduce the autonomous study of cultural texts. Another significant tendency within the frame-
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work of this paper is the change in the perception format of texts - from written paper sources there has been a confident transition to digital data storage devices.
The given tendency has a significant impact not only on the rate of text perception, on the coverage of texts from different cultures and the way texts are selected, but on forming the value system embedded in cultural texts, the access to which has become as rapid and unfettered as possible.
The process of individual selection of cultural texts is driven by a multiplicity of factors. The addressee's goal orientations serve as a guiding force in determining the texts that are deemed relevant and meaningful. These goal orientations can originate from a multitude of sources and can be influenced by personal, academic, or professional considerations.
The inclination towards specific texts is not solely determined by internal motivations but is also shaped by the broader socio-cultural context in which individuals exist. Cultural norms, historical events, and ideological perspectives serve as contextual factors that can significantly impact one's proclivity towards certain types of texts [8]. The socio-cultural background of the addressee influences their perception of what constitutes valuable or worthy reading material, and subsequently conditions their text selection process. As a result, the act of selecting specific texts by an audience can serve as a mechanism for deciphering the characteristics and inclinations of that audience. Texts that do not resonate with the cultural ethos of a given era tend to lose visibility and significance over time, gradually receding into the realm of potentiality and occupying a peripheral position within the cultural space.
In scholarly discourse, it is widely acknowledged that classical texts hold a distinct place among the corpus of enduring and influential works that mold the collective memory sphere. This prominence can be attributed to the fact that classical texts encapsulate both the universal and foundational cultural values, as well as the values that construct the shared cultural language specific to a nation—the cultural code of the nation.
The phenomenon of the national cultural code can be comprehended as a complex interplay between
collective texts and the cohesive cultural space they construct within a given society. However, it is imperative to acknowledge that the transformation of the national cultural code has occurred over time, particularly under the pervasive influence of the informational society and interactions with diverse cultures.
Consequently, the integration of novel codes, serving as instrumental frameworks for deciphering texts, engenders a dynamic realignment of archaic-symbolic, epochal, authorial, national, and structural-semiotic codes manifested within these texts.
As societal values and cultural frameworks evolve, texts reflect these metamorphoses, attesting to the fluidity and adaptability of the national cultural code. The introduction of fresh conceptual frameworks and ideologies both explicit and implicit within texts manifests varying degrees of departure from established symbolic representations [12]. Epochal codes, inscribed within texts, encapsulate the spirit and ideological tenets of a particular historical period, charting the societal shifts in beliefs, attitudes, and worldviews.
Authorial codes, intricately interwoven within texts, are irrevocably influenced by individual authors' personal experiences, beliefs, and artistic intentions. These codes contribute to the unique voice and perspective of each author, contributing to the diversity and richness of the national cultural code.
The national cultural code, while inherently rooted in a specific society, does not remain impervious to influences from external cultures. The encounter with diverse cultural milieus leads to the assimilation or reinterpretation of foreign codes, thereby reshaping and expanding the national cultural code's boundaries. This cross-pollination of codes stimulates cultural innovation and hybridization, establishing intercultural dialogues and fostering a global intercon-nectedness.
Structural-semiotic codes, residing in the structural fabric of texts, encompass the rules, conventions, and systems governing textual construction and interpretation. Under the transformative influence of the informational society and its emphasis on new modes of communication and expression, the structural-semi-otic codes have witnessed a paradigmatic shift. Contemporary texts embody innovative narrative structures, multimedia elements, and interactive features
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that diverge from traditional textual formats, reflecting the pervasive influence of the informational society.
The reinterpretation of archaic-symbolic codes in classical texts through contemporary values and semantics establishes a dynamic relationship between individuals and the world, thus expanding the interpretative range of these texts. This process enriches and sustains the cultural domain they belong to.
In the information society with the dominance of Western consumer culture, the levels of "classic" and "classical" meaning have been deformed under the influence of the global society's cultural code. At the first level, the fundamental, immutable nature of the "classic" object is preserved. At other levels of perception, the notion of "classic" has shifted to the notion of "quality". In other words, the notion of "classical" in modern society borders with the concept of "qualitative". Such semantic transmission transforms classical cultural texts into a quality commodity that needs to be monetized.
The process of monetizing and profiting from classical cultural texts shifts the vector of such texts' interpretation towards spectacle, transforming the text from classical to cultic. At the same time, the embedded signs, symbols and cultural codes of the text are subjected to simplification, bordering on perversion of the originally embedded meanings, generating new common concepts and entities extraneous to the fundamental national cultural code.
The distortion in the perception and interpretation of classical and neoclassical texts has a profound impact on the national cultural code [1]. To address this issue, it is crucial to reevaluate the methods used in interpreting classical texts and align them with the interests of the state and the cultural values of modern society.
Currently, most encounters with classical texts occur within literature lessons in schools. In such stud-
ies, culture invariably holds a central position, particularly in regards to its customs, rituals, upbringing practices, and familial dynamics [10]. However, these encounters often fall short of providing a complete understanding and fail to cultivate deep engagement due to the lack of internal motivation among students. Instead, external factors heavily influence their interpretation of the texts. Moreover, the methodological framework that promotes a traditional and rigid interpretation of classical texts does not resonate with the modern cultural codes, resulting in its rejection by students.
As a consequence, individuals are compelled to construct their own interpretations of classical texts, heavily influenced by external sources such as film adaptations. While these adaptations can provide a contemporary lens, they may not always capture the essence and nuances of the original texts accurately.
Classical texts, despite their age, remain relevant as they encode, transmit, and decode cultural values and meanings within our electronic information society. Therefore, it becomes increasingly evident that we need to develop an interpretation system that is adapted to modern codes and aligned with national interests, not only in general education but also at higher education levels.
By reassessing and updating the methodological literature used in schools and universities, it is highly possible to bridge the gap between the classical texts and the demands of modern society. This will enable us to preserve the wisdom and timeless insights of these texts while also making them more accessible and meaningful to contemporary audiences. That, in turn, might preserve the foundation for the formation of a cultural national code, which is in danger of being destroyed by the wave of globalization.
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