CC BY
9
Smirnova Elena, teacher of the Department of Foreign Languages, Nikolayev National University named after V. Sukhomlynsky, applicant E-mail: [email protected]
TO THE QUESTION OF ESSENTIAL-STRUCTURAL ANALISYS OF MAGIC AS A CULTURAL COMPLEX
Abstract: In the article on the base of philosophical-analytical and integrative-cultural approach, was analyzed the essential and cultural peculiarities of magic because of the category "cultural complex". It was revealed that in opposite to "narrow" understanding magic which is identified with magical practices, purposeful cultivation of the magical picture of the world and connected with it some traditions of different people and in different time, the "broad" understanding goes to the statues of high mentioned complex. To the components of the last one is possible to include the following: magical form of consciousness and knowledge of the world which are based on the mythology, esoteric knowledge and faith in possibility of over-individual intervention in the events duration, ritual activities of individual or collective subject which appear by the method of expansion of immanent cultural experience, and in general make the cult as the technique of "admittance" to the magical state, means and items which are used with (amulets, orders, gestures or modern psychotechnologies that are full of symbolism); organizational-practical and institutional features of the embodiment of the magical faith in the social, cultural and historical context; the very sphere of transcendence, the demand for which is an existential and cultural need of a person, and without the active-volitional appeal to which (as in the status of supernatural forces or in value systems and normative forms of behavior, whether under the guise of the latent reflections of the latter, etc.), magic is not possible as a spiritual and socio-cultural phenomenon.
Keywords: magic, cultural complex, structure, myth, religion, transcendence.
The system understanding magic as the cultural sures of culturology, the gain of this article is the
problem is impossible without using potential of attempt to highlight essential and morphological
theoretical analysis during which including the idea signs of magic as the component of cultural com-
of transcendence makes the attempt to reveal and plex. It is necessary to underline, that correctly to use
study all main aspects of magic considering the fact term "cultural" but not "religious- cultural" complex
that it makes the great interest as the self problem, af- when it goes about the whole understanding this
ter all it appeared many years ago and has overcome phenomenon, because the ontological parameters
a considerable way, this form of spiritual-cultural of magic are not limited not only by the religious
experience still exist as the specific phenomenon mystical context since the essential signs are deeply
which differs by the essential signs, structure and rooted in anthropological principle without which
great formal-functional characteristics in the society. are impossible mental-psychological, instrumental
Including the potential of the philosophy analy- and social-organizational aspects as in the second
sis and integrative vision of the problem in the mea- half of XX century acquire the secular outlines.
L. White highlighted structural elements of culture joining them in internally-organized system which is possible to name cultural complex. In his opinion culture is objected, in the consciousness of a person (ideas, faith, emotions, values), secondly, in the process of social interaction of people (scheme of behaviour) and thirdly, in material aspects to which is possible to attribute work tools, and everything connects phenomenon people' life [1].
Taking to the attention this methodological point of view, of course, one can approach the comprehension of magic as an element of a complex system of culture, where it is studied in connection with other components (myth, science, religion, philosophy, politics, art, etc.), however when it comes to the integrative study of its very phenomenon, then, by analogy, one can try to look at it as the same cultural complex, which is a rather dynamic entity, which changes and develops, in accordance with the laws inherent in it Magic, as one of the oldest elements of culture, went with it a long way, which lasted tens of thousands ofyears, influencing culture and borrowing from it the necessary mechanisms and dynamics. Therefore, an attempt to look at it as a special cultural complex does not distort the vision of this phenomenon, but rather contributes to a deeper and more comprehensive understanding of it in the status of cultural-cultural problem.
Today, magic is one of the least studied phenomena in culture, which is largely contributing to: first, the lack of science, not to mention culturology, recognized and standardized definition of magic, which would be agreed upon by scientists from different schools and directions; secondly, magic as a scientific term in many cases is practically and theoretically impossible to correlate with the interpretations of paranoid, religion, and everyday consciousness; in this case, it is not about the differences between scientific and non-scientific knowledge, but about the significant "disgust" of the meaning; thirdly, as one of the most ancient elements of culture, it partly goes beyond the semantic system of language, which
greatly complicates the comprehensive study of its essential characteristics in modern science.
In the scientific literature there are a lot of magic definitions, which according to Yu. Yermolina, can be divided into two groups, when magic is the subject of research of science and is studied by scientists of various specialties and scientific disciplines, which are based either on own observations and laboratory experiments, or use various secondary sources, or when the followers of this phenomenon speak about it [2].
It is difficult to disagree and we all pointed this that magic is one of the oldest cultural forms of people life and in this plan it becomes like exception of proto-phenomenon of culture. As the important theoretical concept notion "magic like form of life in culture" according to Ye. Bielousova is opened in the following aspects: ontological (connected with peculiar magic reality), epistemological (mythological thinking as means ofworldview), praxiological (magical ritual as the means of "domestication" of world, "technique" of fulfilling wishes), axiological (magic is estimated as high and low, black and white, useful and useless), social-psychological (means of control and manipulation of mass consciousness, expression of fear and envy) and existential (satisfying the human need in the mysterious and transcendent) [3].
From the dialectical-materialistic positions magic is analyzed by A. Hryhorenko. Despite the obvious methodological limitations of his approach, which is due to ideological factors, one of the first in the national science raises the question of the socio-cultural status of magic and its significance for the existence of modern society, for a better understanding of those individuals who are carriers of this way of thinking and actions.
Emphasizing on polymorphism, polyfunction-ality and polyphony of magic, he substantiates the approach according to which it is a complex, closed and specially structured system that contains several levels: ideal, instrumental and social organization [4]. In our opinion, this vision, which is based on
philosophical argumentation, has not lost its heuristic potential today as it helps to make the necessary corrections to the theoretical analysis of magic.
The approach proposed by A. Hryhorenko was used by us during the course of carrying out a structural analysis of magic as a form of incarnation of a transcendent in culture, with the involvement of other points of view.
This made it possible to reach the understanding of magic as a system-dynamic cultural complex that contains: (a) the magical form of consciousness and knowledge of the world, based on esoteric knowledge and faith in the possibility of supernatural interference in the course of events; (b) the ritual actions of the individual or collective subject, which appear as a way of expanding the immanent cultural experience, and the means and objects that are used in this way (both components are associated with symbolism); (c) organizational, practical and institutional features of the embodiment of the magical belief in the social, cultural and historical context.
Considering the specifics of this work, the important fourth component is (d) the sphere of transcendence, the demand for which is the existential and cultural needs of human being, and without the active-volitional appeal to which (whether in the status of supernatural forces or in value systems and normative forms of behavior, whether under the guise of the un-reflexive ambushes of the latter, etc.) magic is impossible as a spiritual and socio-cultural phenomenon.
On the way to make such conclusion, they meet similar approaches of S. Hrechishnikov and Yu. Yer-molina, which connect the understanding of magic as the historically conditioned way of spiritual-practical development the world which is based on belief in possibility of supernatural influence on the objects of the world from the side of a person who has a special secret knowledge, as well as the perception that this method performs in a society the function of a universal substitute for social institutions [5]. Category "spiritual-practical devel-
opment" is well-chosen concept, moreover, when it goes about breed magic and religion, because, the first one unlike the last one involves individual or collective emotional-volitional contact with supernatural forces in the case of traditional patterns of magic and use (through "curb") of their potential for their purposes, which is not foreseen by religion, which is conditioned by an anticipatory position in relation to the implementation of "covenants". Magic requires concrete practical results, whereas religion focuses on the abstract ideal embodied in God. "That is the boundary between magic and religion can be made as follows: "the magician" seeks to make the first step on his own; he comes in contact with the transcendent on his own initiative. A religious person, in general, passively waits for such a contact, trusting the transcendent himself to make the first step on his own. This eliminates a significant number of pseudo-problems associated with the definition of the semantic field of magic" [6].
It is difficult to agree with the status of "universal substitute for social institutions" proposed by S. Hriechishnikov due to the existence of undeveloped and archaic varieties of magic. It is impossible to tame magic so to accept it as a historically determined practice, which in the modern world is unlikely to replace civilized social institutions in its functionality. It would be more correct to use the term not "universal", but "alternative" and it is not about the goals of social institutions, but about certain of their functions that are not, from the standpoint of the nose of the magical worldview, an adequate response to their needs and achieve their goals. Consequently, magic from this point of view, especially considering the contemporary socio-cultural space, presents an alternative way of solving problems and problems for the most part in a real practical plane, or their prevention, when it comes to the destructive effect of individual magical practices, in contrast to the officially regulated by the society of mechanisms.
So other approach was proposed by M. Markov, he looked at magic as on the "binary system" which
consists of two interconnected elements: magic -de actu et visu (from experience and watching) and magic - tacito consensus (according to silent agreement). The first element testifies to the primordial level of magical practices based on the peculiarities of physiology and psychology, and also have undergone a certain degree of socialization and exist as a socio-psychological phenomenon. The second one constitute a set of thoughts about magic, its estimates, which for many thousands ofyears gave birth to a society based on the sublimation of magic de actu et visu [6, P. 15-16]. Ifthe first element arises on the basis of the «objectification» of certain psycho-physiological phenomena in accordance with social expectations, then the second arises as a result of the process of «redefining», turning into a purely social phenomenon, pushing for the conclusion that magic de actu et visu in its most "pure" manifestations it is dangerous both for a society and an individual, as it destroys the social attributes of the latter. And this can be noticed not only by the example of"technological magic", but appealing to various modern psychotechnic whose comprehension reveals knowledge of the laws and the specifics of the perception of modern magic, which allows you to influence the process of forming a person's world outlook, producing social guidelines for the state or individual groups and myths.
Myth in opinion by B. Malinovskii, is the philosophical and verbal expression of a magical ritual, while the ritual appears as a dramatic updating of the myth. Ye. Meletinskii, authoritative researcher of myths, undelineds that "ethnology of XX century proved that, firstly, - myths in primitive society are closely connected with magic and ceremonies and function as the means of support of natural and social order... secondly, mythological thinking is characterized by a certain logical and psychological peculiarity. thirdly, myth-making is ... symbolic language, in terms of which a person was modeling. the world, society and himself. myth ... specific to archaic cultures, but as a certain "level" ... can be present in any different cultures..." [7].
Mythological collective images regulating and directing magic as a subject-practical activity, they contain those archetypes, the hidden inner force of the psychological content of which forms the basis of the belief in magic activity and literally directs the actions of the magician. So there is a mythological-magic consciousness that liberates the energy of the numeman (Mana). Given this, modern scholars offer to divide the "everyday" magic at the level of orders and superstition and sacred, which includes the activity of the magician. "On his high level, — writes N. Ryzhkova, — magic experience sacral and leaves the fate of the hermits, the magicians who are capable of embracing divine similarity and deliberately using it. Otherwise, magic is the "mystical participate" of that what exactly needs to be done in order to get the desired changes in real life, and belief in supernatural abilities (the will and energy of the numem) to achieve the goal" [8].
Thus, a substantive-structural analysis of magic is carried out, which allows us to formulate a "broad" and "narrow" definition of magic. According to the first: magic is a historically determined and functionally interconnected set of components of a single complex that realizes the human need in a transcendental culture, with the aim of knowing and transforming the existing world (its fragments) in accordance with its own needs and on the basis of available esoteric knowledge and ritual actions and techniques. Among these components, it is necessary to distinguish: firstly, the magical form of consciousness and knowledge of the world, based on mythological logos, esoteric knowledge and belief in the possibility of supernatural interference in the course of events; and secondly, the ritual actions of the individual or collective subject, which appear as a way of expanding the immanent cultural experience, and in the sum of the cult form as a technique of "entering" into a magical state; thirdly, the means and objects that are used in this (amulets, orders, gestures or modern psychotechnologies that are full of symbolism); Fourthly, the organizational-practical
and institutional features of the implementation of purposeful cultivation of the magical picture of the
the magic faith in the social, cultural and historical world and its related traditions in different nations at
context; fifth, the very sphere of transcendence, the different times, but in accordance with the common
request of which is an existential and cultural need ground and the same rituals as an alternative strategy
of man, and without the active-volitional appeal to to rational-logical and technological culture, in order
which (whether in the status of supernatural forces, to realize a direct magical influence. But the nature of
or in value systems and normative forms of behav- this influence depends on the purpose, intention and
ior, or under the guise of non-reflexive the basics means used by the subjects of influence, which can
of the latter, etc.) is impossible magic as a spiritual end as destruction, chaos and lethal consequences,
and socio-cultural phenomenon. In the "narrow" or spiritual-energy unity-an experience of man with
sense, magic is identified with magical practices, the the world, nature and other people.
References:
1. White L. The science of culture, a study of man and civilization / L. White. - N. Y.: Grove Press, - 1949. -404 p.
2. Ермолина Ю. Наука и вненаучные формы знания в современной культуре (на примере магии) / Ю. Ермолина // Известия Российского государственного педагогического университета им. А. И. Герцена. - 2008. - № 82-1. - 158 с.
3. Белоусова Е. В. Магия как форма жизни и способ «приручения» мира в культуре: автореф. дисс. ... канд. культурологии: 24.00.01 / Е. В. Белоусова; Гуманитар. ун-т. - Екатеринбург, - 2011. - 14 c.
4. Григоренко А. Ю. Философский анализ магии: автореф. дис. ... док. филос. наук: 09.00.03, 09.00.06 / А. Ю. Григоренко; СПГУ - СПб., - 1992. - 7 c.
5. Гречишников С. Е. Магия как социокультурный феномен: автореф. дис. ... канд. филос. наук: 09.00.06 / С. Е. Гречишников; МГУ. - М., - 1994. - 16 c.
6. Марков М. А. Магия как бинарная система и её влияние на процесс формирования мировоззрения современного человека: автореф. дис. канд. филос. наук: 09.00.13. / М. А. Марков; Сев.-Кав. науч. центр высш. шк. - Ростов-на-Дону, - 2004. - 9 c.
7. Мелетинский Е. М. Поэтика мифа / Е. М. Мелетинский. - М.: Наука, - 1976. - 153 c.
8. Рыжкова Н. Н. Генезис, эволюция и формы магии: автореф. дисс. ... канд. филос. наук: 09.00.13 / Н. Н. Рыжкова; Сев.-Кав. науч. Центр высш. шк. - Ростов-на-Дону, - 2006. - C. 22-23.
