Features of the formation of human consciousness in the modern information and communication space. Man in the modern information and communication space. Philosophy and the “life world” of man in the culture of the 21st century Modern philosophy about communion

d.f. Sc., Professor, Moscow Financial University
under the Government of the Russian Federation.
Email:[email protected]

The article reveals the communicative essence of a person in a global innovative society, analyzes the forms of social adaptation of the individual to information reality, and shows that the most important source and product of this adaptation are life values
and human ideals. In progress Special attention is given to freedom and choice of strategy for the development of the “information subject” in the new everyday life
and the global Internet.

The article explores the communicative essence of an individual in innovative global society, analyzes the forms of individual social adaptation to the informational reality, and shows that individual’s life values ​​and ideals are the major sources and products of his adaptation. Special attention is given to freedom and choice of strategy for an “information subject” in the new daily life and the global Internet network.

Trends in the development of modern anthropology and scientific thought affect many problems of human existence in the global technogenic world. For us, the range of problems is quite obvious, located at the intersection of post-industrial, globalizing civilization and transforming human nature, self-awareness, mentality, values ​​and ideals.

The scale of transformations in the modern world, including in nature, society and human thinking, has recently attracted a lot of attention from scientists and specialists and caused a flurry of publications [Mironov 2012; Malikova2012; Lal 2011; Berger2004; Chumakov 2005; 2006]. Today, each area of ​​socio-humanitarian knowledge develops its own idea of ​​globalization. Social, ontological, epistemological, historical, philosophical and other aspects of globalization are widely discussed.

The relevance of the issues and the severity of the problems associated with the worsening anthropogenic pressure on nature, the global nature of transformations, and the growing contradictions of various kinds have necessitated the analysis of the civilizational shift.

The emergence of a post-industrial information society entailed a whole cascade of changes in human existence, and most importantly - in man himself, subject operating in radically new living conditions, on new level of communication. These changes are so deep and significant that we can talk about the birth of a qualitatively different a new subject of activity and communication. This, in essence, is the problem of human self-awareness in information reality. Assessing the problem is impossible without addressing such an important layer of social reality and a flexible universal ontological structure in the modern post-industrial world as everyday life. Introduction of the international web Internet into a person’s everyday life radically changes the forms and methods of everyday interpersonal communication and social adaptation. The study of informational adjustments to everyday life allows us to analyze and evaluate new cultural traditions, the content of innovations, the meaning of new material and spiritual realities of existence, and thereby identify the features of the evolution of man and the society that he created and in which he functions as an individual.

A person in a global information society acquires such quality parameters, new features that he did not have in industrial society.

Man is an active and communicative being, and it is these qualities that are of particular importance in the modern technogenic world.

The formation of a person in the global information society is a process of rethinking by the individual of the structural components: goals, objectives, methods, meaning of transformation of the objective world, integration of familiar, non-network means of communication with the global information reality. The practical side of interaction with the new information reality allows us to approach a person as a subject of a qualitatively different interactive activity, a subject of action in the formation and development of a global communicative social reality.

Human activity in the global information society has a certain, one might say, classical structure, which is successive in nature. It consists of a chain: needs - motives - goals - conditions for achieving the goal, on the one hand, and on the other - correlated with them: activity - actions - operations. This structure, of course, is characteristic not only of the information society, but in the global information society it acquires qualitatively new meanings.

The first chain of structure (needs - motives - goals - conditions) constitutes the content of human activity. This layer is the internal plan for carrying out the activity, its image, this is the basis on which it is built.

The second chain, the second layer (individual activity - actions - operations) consists of structural elements, the implementation of the activity - the activity itself as such. Together, these two layers of activity make up its psychological content.

A third layer can be distinguished in activity: mutual transformations or transitions of its individual structural elements, for example, a motive into a goal and, accordingly, an activity into an action, a goal into a condition for its implementation, etc. And this is the dynamics of activity, its transformation.

As you know, one of the most important human needs is communication. In the global world, the satisfaction of this need occurs at a level, volume and speed that did not exist during the existence of civilization.

In the process of communication, the following types of communication and dialogue are most often encountered: phatic, informational, discussion and confessional.

The phatic type of communication is the exchange of verbal utterances solely to maintain a dialogue or conversation. In some cultures, phatic communication has the character of a ritual, as it gives the individual a feeling of belonging to his fellow tribesmen.

Information dialogue is the exchange of information of a very different nature. Informative communication most often does not require response, much less responsible action, on the part of the person to whom it is intended, and therefore carries a recommendatory principle. An example of such communication is the exchange of information on forums and blogs on the Internet. .

The discussion type of communication occurs when different points of view collide, when differences in the interpretation of certain phenomena, facts, events, etc. appear. Participants in the discussion influence each other, convince each other, and strive to achieve the desired result. Discussion dialogue accompanies human communication in all spheres of life, since interaction in each of them usually requires coordination of the individual efforts of opponents, which, as a rule, occurs in the process of discussion.

As for the confessional type of dialogue, it is the most confidential communication that occurs when a person seeks to express and share his deep feelings and experiences with others. This is, in essence, intimate communication based on mutual acceptance of individuals, on their sharing of common meanings and values ​​of life.

The nature and prospects for changes in human activity and communication in the era of post-industrialism have acquired new qualitative parameters due to the globalization of the information component of civilization. Information has become basic parameter post-industrial, globalizing civilization, it becomes the second “I” for a person. If science and knowledge become the main resource for the development of sociality, then these same resources are applicable to the social individual. The introduction of the “gene” of scientific knowledge into every cell of the social organism through information technology leads to the possibility of creating a society based on knowledge. The share of “knowledge” in services is increasing; the main assets of each enterprise are intellectual assets; means of production from the subject area gradually develop into the area of ​​human relations, virtual reality arises, virtual existence - global computer network. As a result, a special information environment is emerging that integrates the spheres of communication, computer technology and information content, which in turn develop computer networks with deep and diverse connections within and between organizations. The work can be performed regardless of the location of the subject of activity. The network acquires the functions of a huge bank, a repository of information. Informatization, as A.I. Rakitov said at the end of the twentieth century, is “a process in which social, technological, economic, political and cultural mechanisms are not just connected, but literally fused, fused together” [Rakitov 1991: 34].

The global network is the result of a revolution in the field of information technology, which created the material basis for the globalization of society, that is, the emergence of a new reality, different from the previously existing one. For the first time in the history of civilization, human thought directly acts as a productive force, and not just a certain element of the social-production system.

The information technology revolution differs fundamentally from its historical predecessors in that previous technological revolutions remained for a long time in a limited area, and new ones information Technology almost instantly cover the entire planet. However, there are significant areas that are not included in the modern technological scheme. Moreover, the rate of technological diffusion and coverage is selective, both socially and functionally. Different times of access to information innovations and technologies for people of countries and regions are becoming a critical source of inequality in the modern world, up to the exclusion of a number of regional, national and even continental communities from the world information system. The fact is that now no state or region can choose the pace, sequence or volume of connection to the global network, since world powers will do it for them, without even consulting them.

With the introduction of the Internet into everyday life and its expansion, the forms and methods of everyday interpersonal and social communications are changing.
and adaptation, adjustments are made to traditions and culture, innovations, material and spiritual realities of life arise, new principles of life are formed, a different reality that accompanies the daily practical activities of people.

The World Wide Web Internet and the globalization of means of communication in this network are destroying social barriers, but at the same time, traditional forms of social connections are collapsing, giving way to non-systemic forms of everyday interpersonal communication.

The problem of the interconnection of people in everyday life takes on new features in the context of Internet theory, forms of communication, virtual communities and social networks. The technosphere, global integration processes, and the infosphere are the correlates that reformat the space of everyday experience and human existence.

The modern era of globalization differs from all previous historical eras in several significant features: Firstly, the growth of the World Wide Web of the Internet, the deployment and acceleration of scientific and technological progress; Secondly, the emergence of new social problems and the aggravation of human relationships with people, with oneself, society and nature.

It's no longer a secret that The World Wide Web The Internet affects absolutely all spheres of social life. Speaking about social problems associated with the development of global innovative communication means, we first of all pay attention to how the daily lives of people, members of society, are changing. Issues of communication, purchasing goods, work, education, services, obtaining information and much more are related to entering the digital, virtual space.

In the 21st century people enthusiastically discuss the merits and capabilities of new computers, iPads, iPhones, programs and technologies that are developing incredibly quickly, and the problem of changing the social properties of the users themselves, their communities, the entire system of new social relations that are based on innovative forms of electronic and digital communication, today still remain outside the scope of serious social research.

Modern social philosophy has not yet developed a tradition of considering social transformations associated with the emergence of social networks and new electronic communities. Most often, the question is raised only about how changing techniques and technologies require new approaches and contribute to changing the forms of working with them. But today the study of another issue is becoming increasingly relevant - about changes in the communication processes themselves and in social connections based on global information technologies. In other words, new technical and social environments and the introduction of new technologies form a new social order and a new person.

An example of this order is the social network Internet, taken not as a metaphor, but as an everyday reality of a special type. Today the number of users in social network Facebook has about 500 million people in the world.

The concept of “social network Internet” has been introduced into modern social cognition to designate the community of Internet system users . In this permanently growing global network, a specific type of communication takes place. Mass use electronic means communications (wired and wireless) leads to the most complex processes of transformation of society, processes of change in everyday life and human activity. Consideration of virtual communities of users and analysis of the processes of social relations are possible within the framework of this network community. At the same time, the online community acts as a communicative and interactive partner for each of its members.

Philosophers, sociologists, and researchers of modern society today talk about the media society as a fait accompli, which should be understood primarily as a reaction to the fact that a breakthrough in digital media, a revolutionary effect, has actually occurred. This phenomenon can be attributed to the first stage of revolutionary changes. The second stage is the level of changed communication. It's not just about access to electronic information, knowledge about the electronic space, but above all about the creation of an information network, the use of information carriers in creating communication links in society and the formation of an innovative type of cultural communication. This type of innovative communication can be called “cultural technology based on electronic media.” And this is a completely different interactive communication paradigm.

The prerequisites for a new paradigm of interactive communication may be the emergence of network, virtual communities, improvement interactive forms communications, as well as the development of technical means and digital technologies that will lead to the collapse of existing mass communication systems (for example, linear analogue communications).

Modern virtual communities can be represented as self-organizing networks that arise and communicate with each other using communication technologies in their joint use. Such social networks, despite the constantly changing composition of their members, exist as fairly stable and permanent.

Integrative Internet communities that arise in communication networks also imply the presence of separate small communication networks that act as a technical basis for these communities. On this social segment and technical basis, numerous discussion groups arise, which have their own rules, guidelines, and forms of communication. They are connected by a certain interest of a scientific, everyday, personal or other nature.

The thematization of groups of participants expresses the fact of segmentation and differentiation of communicative Internet communities on the global network . These segments include, for example, users Email(Email), News Groups(news), IRC, ICQ, (real-time communication programs), Odnoklassniki,Facebook, Twitter etc.

All participants in these types of communication are united by common needs, and thus are formed general functions the network of communication partners itself. At the beginning of communication on the Internet, participants in communication may have different interests, goals and objectives, as well as social status, but they are united by common needs.

The scale and volume of user associations on the Internet are growing very quickly . It is typical that the participants in such communication are located hundreds or thousands of kilometers from each other, in different social systems and environments. However, this is not an obstacle to entering into relationships within the existing new communicative space.

If you pay attention to the growth dynamics of the Internet community, then only in Russia it is expanding at an unprecedented pace (see table below).

Table

Growth dynamics of Internet users in Russia

Prime-Tass forecast: the number of Internet users in Russia in 2014 will grow to 80 million people.

The table shows that in recent years the number of Internet users in Russia has increased from 200 thousand to 60 million. Foundation "Public Opinion"(FOM) published data from a study by the magazine “Internet in Russia”, which was conducted since the fall of 2002. The data from this study, obtained in the latest FOM surveys, relate to demographics Runet as of January 2005. The absolute number of Internet users in Russia by the beginning of 2005, according to FOM estimates, was 19 million 600 thousand people. This is 300 thousand more than the same figure last year and twice as high as two years ago.

As the dynamics of the development of new social and communication relations shows, the pace of expansion of the scale and volume of Internet communications not only in Russia, but also in the world (especially in developed countries) is incredibly accelerating and becoming widespread. This fact alone speaks to the need to activate a deep, comprehensive socio-philosophical analysis of what is happening in modern society.

The study of a new social order, the study of modern socio-communicative reality, emerging in a separate area of ​​social relations, allows us to make predictions in other areas of social development.

As is known, any social network surrounding a person consists of certain zones, spaces that differ from each other in their proximity to the “I”. Each participant in communication selects for himself the zone that he feels closest to. This zone brings together the people with whom the individual most often meets and enters into the closest relationships.
This zone may primarily include family members and friends who support the person emotionally, are life partners, and also partners for free time. In this social circle, financial assistance, support in case of trouble and illness, etc. are provided.

If we draw parallels with the marked layer of a social network, the model of connecting partners on the Internet can be represented as follows: each participant has his own personal relationship with other people, his personal field of relationship. A person can be in several such personal, friendly contacts. In another society, in another network, there are also relatives, friends, work colleagues and acquaintances.

Everyday life of a person in a modern, global information society takes place within the framework of contacts in microcosms that develop at the place of residence, and in contacts with friends and relatives that persist even at a considerable distance. In these direct contacts and environment, which constitute a person’s personal resource, he can carry out his communicative interactions.

Contacts of a person with friends in virtual space, as well as the number of these contacts, change the structure of the personal social network itself.

It should be noted that the personal network reacts to changes in two ways: on the one hand, it increases in volume, but on the other, its density decreases. As the personal Internet network expands, it increasingly moves toward its external borders. And at some stage a situation arises when a person quite clearly perceives a certain zone, within which it is not entirely clear to him whether the participant who has reappeared in the network is a representative of his network. online-community. In such cases, the person does not understand whether this participant can communication process be included in your corporate communication network.

This property personal network The Internet makes it possible to assume that its internal structural lines, the intersections of various segments, will increasingly be personalized and individualized. It can also be assumed that interests, abilities and inclinations in various areas of the network will increase the interconnection between communication participants in a particular Internet network.

Qualitative and essential changes that occur based on the creation of new, rapidly growing communication networks lead to the transformation of traditional societies. Everyday life acts as the basis for cognitive relationships, interactions, new forms of communication and formats the parameters of the properties that the “new everyday life” has.

The formation of new types of everyday communication and a new social environment not only radically changes the social, economic, ethical aspects of human life and activity, but also causes profound changes in personal attitudes, needs and interests. The emerging personal and typological characteristics also determine a complete restructuring of the psychological structure of a person’s daily activity and attitude towards others and oneself.

In a globalized world, the Internet has become everyday life for the vast majority of the population. Appropriate methods for studying everyday life in a global society can be applied to this segment, on the assumption that the basic structures reflect the real specifics of a virtual community built on communication mediated by the latest technical means.

Cable TV and computer text, so characteristic of digital media, approximately 45 years ago became the basis for raising the question of individualization of the media. Sociologists, foreign and domestic scientists have posed a radical question: will the introduction of new communication networks, which is acquiring large scale, the rapid development of information technologies and highly complex computer technologies becoming widespread, will lead to the transformation existing type society in a qualitatively different new type communities of people - “information society” (O. Toffler), which more accurately reflects the essence of the era than other definitions?

O. Toffler contrasts traditional large corporations with “small” forms of communities - individual activities at home, “electronic cottage”. These forms of new communities are elements of the general structure of the information society with its “info-,” “techno-,” and other spheres of everyday human life. A project of “global electronic civilization” is proposed, the fundamental basis of which is the synthesis of television, computer services and energy - “telecomputer energy” (J. Pelton).

The “Computer Revolution”, a technical breakthrough is gradually leading to the replacement of traditional printing. e-books", change ideology, turn unemployment into secure leisure (H. Evans).

In the theory of the information society, profound social and political changes are understood as the result of the “microelectronic revolution.” Prospects for the development of democracy are associated with the expansion and spread of information technology and technology. E. Masuda argues that information technologies are characterized by a revolutionary effect that can lead to the replacement of classes with socially undifferentiated information communities. W. Dizard believes that the transition to the information society has already begun. He agrees with Toffler and Bell in recognizing the three-stage concept and focuses on the transformation of the last, “informational” stage of civilization development. Dizard notes that this transformation is directly dependent on sprawl and expansion worldwide network Internet. “Modern technology,” he writes, “offers us greater communication and information resources than humanity has ever had. These resources are so great that it is obvious: we are entering a new era - the information age" [Dizard 1986: 343-344].

The global social space of the Internet, as well as everyday communication in it, have their own specifics. The features of the Internet space and communication in it include such characteristics as: disembodiment of participants in the communication process, anonymity and the ability to disguise themselves, location of localization, non-synchronization of communication in time, limitation of forms of self-expression by the content of the text, lack of subordination and the possibility of status interaction. All these features are, of course, qualitative in nature.

Let us consider the specified specifics of the Internet environment in more detail.

One of the most pronounced properties of communication on the global Internet is disembodiment interacting Internet partners and participants. In the network space, interlocutors meet virtually, and they may never appear in front of each other in physical, real physicality.

Modern high technologies, software products ( ICQ Pro, Trillian, Lite, Miranda, QIP, Skype, Same- Time, MSNmessenger etc.), proposed by the Internet industry, provide the possibility of transmitting video images and Internet telephony, but in the virtual space of the Internet there is no physicality in the process of communication.

It should be noted that the disembodied form of communication has certain advantages. The positive aspects and psychological comfort in virtual communication include the absence of: Firstly, bodily pressure, Secondly, forms of bodily control by other participants and, Thirdly, certain social restrictions in the communication process.

The second specific feature of the new social order of everyday communication in the virtual global network Internet is the ability to put on a mask and hide under it. Being under a mask in an imaginary space, a person can realize his real needs, communicate online anonymously. You can communicate for a long time, hiding under a fictitious name, you can choose your gender, come up with an occupation, hide your age, etc. However, this factor can have negative trends and downsides. For example, it can change a person’s attitude towards both virtual partners and himself, and affect his psychological mood. It may also develop a psychological dependence on virtual communication. Modern medicine already finds similar signs in Internet addiction and drug addiction and equates them to each other.

The third feature of communication in the global Internet space is violation of communication time frames, that is, asynchronous communication. Communication via email ( E- mail) and the World Wide Web ( WorldWideWeb) occurs asynchronously: the sender leaves a message in one time period, while the recipient receives, reads and processes it at another time.

The fourth, rather pronounced specificity of everyday communication on the global Internet is absence of any restrictions in choosing the place of communication. The networked world of the Internet is not tied to any space. Communication on the Internet does not depend on the location of the participants in the communication. The only form of restriction of the communicative sphere is the choice of communication points.

The fifth distinctive feature of everyday communication in the global virtual network The Internet provides a wide range of opportunities for exchange information. Text and its content are forms of human self-expression in a virtual environment.

And finally, the sixth, important specificity of network communication is lack of status interaction. In the virtual environment of the Internet, participants evaluate their partners through an assessment of the content of the interaction.

Due to the fact that distance communication eliminates some social and psychological problems of a person, all the above-mentioned features of network communication in the study of social relations acquire great importance. Having become a modern means and way of everyday communication between people, Internet communications and their specific characteristics do not find an unambiguous assessment among researchers. According to many scientists, networking and education virtual reality may have negative social and psychological consequences, but this is a topic for another study.

The global Internet space creates a unique communication culture. In this culture, there are specific roles and personal relationships between partners and participants in interactions. Fulfilling everyday roles gives those communicating in a particular network a certain identity.

Communication on the global Internet can be considered as a change not only in text, but also in the flow of thoughts, a change in meanings and ideas. Language is a living organism and, as a “form of expression of thought” (V.I. Lenin), it quickly and quite sensitively reacts to changes occurring in interactions. As a result, foreign words and expressions, specific slang, concepts and terms creep in. And these phenomena interfere with the decoding of texts and make it difficult to understand their contents.

Let's summarize everything that has been said.

We can conclude that the modern global information and communication sphere of the Internet - This is a special form of interaction between people, which can use traditional means of communication, but at the same time can build alternative systems and forms of information transfer, and introduce new elements of the conceptual apparatus. At the same time, the noted forms and means of interaction simultaneously have a semantic load, since they cannot be only technical forms of communication.

Forms of communication characteristic of the global Internet can be called intertextual. They allow us to judge the qualitative change in relations between participants in communication. And this gives us the right to call relationships on the global network “contextual”, a “contextual relationship”, which implies the mandatory presence of accessible links, exchange and use of them, as well as the presence of corresponding texts - link fillers. In our opinion, it would be correct to understand the Internet as electronic textuality. Thus, in modern society, the Internet network not only serves as a rich source of necessary information, but also turns into a unique means of professional, scientific communication, as well as a means of creating a community, the essence of which, in our opinion, is quite adequately reflected by the synthetic expression “media type of community” "

Interpersonal relationships developing on the Internet - environment, can be understood in two ways: as relationships formed, on the one hand, between individuals, and on the other, between the individual and the text, as well as between texts.

I would like to recall the words of Berdyaev, who assures us that “the mental and emotional element is fading away in modern civilization... the heart cannot live in a metallic environment” [Berdyaev 1989: 156]. But modern man is no longer able to maintain life without placing technical means between himself and nature as a source of raw materials. According to J. Ortega y Gasset, technology serves as a means of adapting the environment to a person and he is not able to reject the connection with it. However, a person is able to transform technology while maintaining his identity.

Jaspers is confident that “the fate of man depends on the way in which he subjugates the consequences of technological progress,<...>how a person who submits to technology will begin to dominate it” [Jaspers 1994: 221].

Literature

Berger P. The many faces of globalization. M.: AspectPress, 2004.

Berdyaev N. A. Man and machine // Questions of philosophy. 1989. No. 2. P. 147-162.

Globalistics: International Interdisciplinary Encyclopedic Dictionary / ed. I. I. Mazura, A. N. Chumakova. M.; St. Petersburg; New York: Elima, Peter, 2006.

Dizard W. The Advent of the Information Age // New Technocratic Wave in the West / ed. P.S. Gurevich. M.: Progress, 1986.

Quarterly magazine “Internet in Russia”. 2005. Vol. 10.

Lal D. Praise of the Empire. Globalization and order. M.: New publishing house, 2011.

Malikova N. R. Social dimension of globalization. M.: RGGU, 2012.

Mironov A.V. Technocratism is a vector of development of globalization. M.: Book on demand, 2012.

Rakitov A.I. Philosophy of the computer revolution. M.: Politizdat, 1991.

Chumakov A. N. Globalization. Contours of an integral world. M.: Prospekt, 2005.

Chumakov A. N. Metaphysics of globalization. Cultural and civilizational context. M.: Kanon+, 2006.

Jaspers K. The meaning and purpose of history. M.: Republic, 1994.

The article was prepared based on the results of research carried out at the expense of budget funds under the State assignment of the Financial University under the Government of the Russian Federation in 2013.

The information society is a futurological concept that considers the use of scientific, technical and other information to be the main factor in social development. The basis of the concept of the information society was laid by Z. Brzezinski, D. Bell, O. Toffler.

None of the philosophers who wrote about this problem doubted the radical renewal of all human life within the framework of this new formation, but most of them analyzed the problem one-sidedly, be it from a political, economic or social point of view. This gave rise to a huge number of different names and definitions, which W. Dizard talks about: “J. Lichtheim talks about post-bourgeois society, R. Dahrendorf - post-capitalist, A. Etzioni - postmodern,
K. Boulding - post-civilizational, G. Kahn - post-economic, S. Ahlstrom - post-Protestant,

Basic concepts: information, globalization, virtuality, mass media, rhizome, heterogeneity, information society, discourse, power of language, communication, individuality, stratification.

1. The position of man in modern society.

2. Prospects for the development of the information society.

3. Communicative theory of discourse by J. Habermas.

1. A well-known researcher of the problems of the information society, Professor V. Nikolaenko, identified the following assumptions characterizing the situation modern man in the information society:

· People are interested in information. They are willing to spend time and money to obtain information on a variety of issues. It is essential for them; without information in the modern world it is impossible to live and work.

· People are ready to make their own conclusions on various issues based on the information they independently collected and analyzed. At the base of independent information activities lies an attitude towards obtaining the truth regarding a certain event and an attitude towards rational behavior in general.

· Information is perceived equally by all people. The difference is associated not so much with cultures, but with the people themselves (their education and other individual differences). If this is not the case at the moment, then inevitably, in the future, everything will be exactly like this.

Reflecting on these assumptions, one should recognize the fact that modern man finds himself in the space of digital technologies, therefore information is the key concept for defining a person. Information is understood here not only as awareness or competence on a particular issue, but, above all, as an opportunity to stratify society and determine a person’s position in it. The one who owns the information owns the world, this situation becomes a reality for modern man.

However, the paradox of the current state of affairs is the fact that information lives by simulating knowledge. And here it doesn’t matter whether this information is true or not, only the speed of its presentation and the continuity of transmission are important. The mode of relevance forces us to bring what is happening as close as possible to the information about what is happening. But, as modern analysts diagnose, at some stage the gap between the event and the description of the event becomes indistinguishable. “Reality dissolves into hyperreality” - this common formula also suggests that there is a total fusion of the body that produces, transmits and receives information. A person is locked in the world of secondary images, and any attempt to search for a referent directly or indirectly refers to mass media reality. One impersonal body is born, which is quickly disassembled and assembled at information points.

In fact, this describes very important process changes in ideas about human corporeality as such. A person in a modern information society becomes nothing more than a transmitter and relay of certain information flows, regardless of the content of these flows. The question of the identity, self-awareness or spiritual world of this “person” is relegated to the background. What comes to the fore is his ability to consume existing information flows, transforming them into flows of desire and thereby turning into a kind of “body without organs” (the term of J. Deleuze and F. Guattari), coexisting with other similar bodies in the space of modern information technologies.

The information age, according to the popular futurist D. Bell, is based not on mechanical technology, but on “intellectual technology,” which allows us to talk about a new principle of social organization and characteristics of social change. Information needs a consistent chain that ensures accurate transmission and storage through an intermediary. Signs of the information age, according to Bell, are manifested today in the following: 1) the electronic revolution (which is now in transition to the digital super-revolution); 2) medial communication (a person becomes more and more mediated by various means of mass communication); 3) global connectivity (which manifests itself through the unprecedented development of information technology and the ability to access global information networks). More than any other, the development of these three marks the transition to the information age, with a new position and order of knowledge, as well as organizational forms for closely related information and communication.

A segmented, but at the same time tightly woven information network creates a similar “rhizomatic” user: information mobile, effortlessly grasping and distracting fragments of information from oneself, and equally communicative with everyone. The “blockiness” of information accordingly breaks a person’s life into mechanically parsed fragments, in a random set of which it is difficult to restore logical or emotional connections, surprisingly reminiscent of the Chinese encyclopedia of H. L. Borges. The ability to create new combinations of signs, letters and words creates an information world that is captivating with its accessibility, in which “knowledge is what questions are asked about in television games” (J.-F. Lyotard).

2. In modern studies of the processes of formation of the information society, as a rule, the following characteristics are identified that describe the role and function of information in modern society:

· Availability of the rare and special, that is, the respecification of expert knowledge, removing it from the space of professional functioning into the area accessible to all users without exception.

· Speed ​​and efficiency of working with information, consisting in the almost instantaneous appearance of the latter on the Internet (for example, the war in Iraq, events in the former Yugoslavia) and the possibility of almost instant user access to it.

· Extreme plurality (heterogeneity) of existing positions, the coexistence of both official and many unofficial points of view on current events (such plurality is especially productive when covering socially ambiguous events).

It is believed that the key moment in the formation of the modern “information picture of the world” is such education as the Internet. This information network not only opened up new opportunities for human realization, but also predetermined the path of development of humanity as a species. The problem of globalization takes on a new meaning in this regard. On the one hand, the Internet is a unique manifestation of globalization processes, since it covers the entire world in a single information system. On the other hand, the Internet can be seen as a challenge to world globalism, since it is not a state structure and is not subject to any social or political organization or association. The Internet turns out to be that space of information interaction for modern man, which allows him to most accurately capture his desires and implement them at all levels of social organization.

It is difficult to overestimate the importance of the Internet in the process of organizing social structures. The possibility of disseminating information on the Internet leads not so much to the erosion of existing divisions of humanity and the formation of new groups, for example, into new, information-aware elites and unknowing outsiders, but to its consolidation. The most significant result of the manifestation of the Internet was the emergence of a new specialization among professional information workers (several dozen professions appeared that were directly related to the network and did not go beyond its boundaries). But this did not lead to a fundamental change in the attitude to information on the part of mass consumers. Active participation in information activities most often leads to the consolidation of existing social and professional groups in society, rather than their destruction and the formation of new groups based on the criterion of familiarity with information, but exactly the opposite happened. The system of social inequality of modern society has received another criterion for its own implementation - accessibility and possession of information, involvement in the structures that produce it (in particular, the Internet). Subjects of modern society continue to differ from each other in their involvement in the process of active production of information; the success of their actions directly depends on what place they occupy on the “information map” of the modern world.

The most important factor limiting the assimilation of Internet information and its targeted filtering is the presence of group social interests. Modern sociologists diagnose the emergence of a new social community (more precisely, even communities) directly related to the Internet and arose solely thanks to its structures. However, as the history of culture shows, individuality is not something given, initially inherent in a person and restrained by external repressive structures of society or culture. The development of social structures and the processes of differentiation in modern society tend us to understand individuality in two ways. On the one hand, individuality can be considered as a kind of “supersystem” quality of a subject, which can be a criterion for uniting people into groups or for creating social institutions (even within the framework of some information system such as the Internet). On the other hand, individuality can be understood as a “field of communication,” interaction and coordination of various interests, values, norms and rules. And in this regard, it is precisely people’s need for communication (“information hunger,” if you will) that leads to the emergence of new information structures and the emergence of new channels for information exchange.

Thus, the problem of man in the information society is the most relevant for study, and it is no coincidence that many modern research. The complexity and ambiguity of this problem is associated, first of all, with the complexity and ambiguity of a person’s position in the complex structure of modern society. A person finds himself in the space of intersection of many “lines of force”, “fields of influence” (P. Bourdieu’s terminology), some of which are not visible to the naked eye as some objectively existing pattern, since they are purely virtual (informational) in nature. One of such system-forming factors in modern society is the Internet, which not only satisfies the “information hunger” of the individual, but also serves as a criterion for social stratification.

3. Communicative theory of discourse in general view developed by the prominent German philosopher and sociologist Jurgen Habermas. He defines discourse as a form of reflexive “learning”, during which the theoretical and practical claims of an individual are thematized and problematized, accepted or rejected by other individuals on the basis of the existing system of argumentation. Discourse is characterized, first of all, by the presence of doubt and critical discussion of legitimized norms, knowledge and values, that is, various kinds of universals and often implicit assumptions on which living, active consciousness is based. The discursiveness of modern man is manifested in many different practices that he reproduces in his everyday life. Some of these practices are an expression of his subjectivity, others serve to maintain the integrity of the social system.

Exploring the objective logic of the development of society, Habermas believes that the lack of public control over it will inevitably lead to the complete disintegration of people’s spiritual ties, and sees a way out of this situation in the creation of new forms of unity. However, the problem is to embed these “forms of unity” into already actually functioning institutions that ensure social identity and consensus of collective ideas. To solve this problem, Habermas introduces the concept of “collective communication”. Promoting social communication as a form of spiritual unification of people, Habermas contrasts it with forms of “illusory unity”, such as ideology or mythology. Critical reflection and theoretical reconstruction included in communication are designed to protect it from distortions caused by institutions of power and coercion.

A person can be free and truly realize his true purpose only in communication, free from the distorting influences of government and society. The paradox of this situation is the fact that a person will not be able to completely free himself from the influence of society (regardless of the degree of its negativity or positivity), therefore he must cultivate such forms of “collective communication” that will allow him to realize his own subjectivity without compromising the realization of other people. In this case, one must take into account both the multitude of conflicting social and individual interests, as well as the initial “war of languages” or discourses trying to justify their own exclusivity and power over the individual.

Developing the ideas of Habermas, we can say that the thesis about the “war of languages” in modern society is not without foundation, because society has moved to a stage of development when the formation, for example, of political institutions increasingly depends not on directly forceful forms of political struggle, but on critical discussions and development of public opinion on a particular issue. The replacement of the institutions of total ideology with the institution of public opinion leads to the need to develop more subtle means of management, control and manipulation of public consciousness. However, this does not mean that the “discourse of power” is automatically replaced by “communicative discourse.” This process involves very deep and ambiguous social forces, the implementation of which depends on many factors. One thing is certain, all these social processes are directly related to the “power of language,” which manifests itself in the fact that politics becomes reasoning, discussion, and communication. It is characteristic that feedback also operates: any reasoning, discussion, communication when entering the public sphere becomes a “political issue.” All public discourses are affected to one degree or another, or, as French philosophers say, biased by power. Power permeates all spheres of an individual’s life without exception, and not least of all is the power of language, which captures more and more new spaces in the modern information society.

In conclusion, we can say that a strange contradiction has arisen: humanitarian knowledge, which considers the “life world” of the individual as its basis, is losing its former leading role in the formation of man, and science, seemingly withdrawn from solving problems of meaning in life, has immersed itself in the universe of mathematical abstract models , influences life on an immeasurably greater scale than before. At one time, realizing the difference between the world of science and the world of life, representatives of classical philosophy put forward the concept of “duality of truth,” guaranteeing the peaceful coexistence of knowledge and faith, science and value consciousness. However, in the conditions of confrontation between spiritual and technical cultures that can be observed in modern society, “demarcation tactics” or simple delimitation of spheres of influence are not enough. We should look for communicative mechanisms for realizing their coexistence and interaction. Only thanks open dialogue both the difference and the unity of humanitarian and natural science knowledge in the question of man, when determining his position in the modern world, can be realized in a new way.

Thus, the individuality of an individual should not only be recognized by the public as an unconditional value, but should also be formed as one of the aspects of its development. Even revelations, confessions, public confessions of individuals (as certain “speech strategies” for the discursive realization of personality) presuppose recognition from others and are written with this recognition in mind. On the other hand, these forms of realization of individuality themselves are improved as the social structure evolves and are formed within the framework of communication institutions. The internal connection between man and society is that it produces both individuality itself and intersubjective rules and norms of communication in society. And when analyzing the indicated processes, one should take seriously the complexity and ambiguity of the changes taking place, and carefully monitor changes in speech strategies and discursive practices of modern society.

Questions for self-control

1. What is discourse from the point of view of J. Habermas?

2. How is the “power of language” manifested in modern society?

3. What is the essence of the communicative theory of discourse?

4. What are the main features of the modern information society?

5. What is globalization?

7. What are the specifics of the information environment of modern man?

Analysis structures of consciousness was initially based on data from classical psychology, in line with the research of which the following components of a single whole - human consciousness - were identified: thinking, emotions, will, memory, attention. Thinking is a complex set of various abilities: conceptual reflection in the human brain of essential properties and causal relationships of things and phenomena, orientation in the world, control of instrumental activities (operations with objects), operations with numbers (ideal substitutes for objects in consciousness), calculation specific situations and designing the future (plans and dreams), the formation of complex images based on the synthesis of ideas stored in memory (creative imagination), moral assessment and self-esteem, reflection (meditation), etc.

Emotions are the result of the organism’s own assessment of its relationships with others in feelings, experiences (longer in time) and affects (short-term, but the most violent emotions). Emotions actively influence the activity of the entire consciousness. Thus, based on positive emotions about some activity and its possible results, a phenomenon called interest arises. Interest stimulates thinking, memory, attention. Volitional processes are a direct continuation of the mechanism of emotions. Will is a way of connecting the selective-oriented psyche and practical behavior of a person. The expression “he has a strong will” means that this person’s orientation towards performing a difficult action (plan, desire, duty) is almost always fulfilled in reality. Like other elements of the structure of consciousness, the will can be trained and developed. Memory is the ability to store and reproduce information about the external world and one’s internal state. Attention is the concentration of consciousness on some object or process. Memory and attention associated with volitional effort are called voluntary, and involuntary - when everything happens “by itself”, without effort. The mechanism of action of memory has not yet been studied. Some believe that absolutely all information is stored in memory (but is difficult to retrieve), others believe that some of it is erased (forgotten forever). Studies of people with absolute memory have shown that they use special techniques for archiving information, like in a computer directory tree, some color it in shades of colors, etc. There are also brilliant counters among people. Studies have shown that the average person uses no more than 7% of the brain's capacity. Apparently, we really “remember everything,” but (by analogy with a computer) we have a weak “processor” for processing and outputting information. However, these abilities can also be trained.

Within the framework of the psychoanalytic approach (Austrian psychiatrist Sigmund Freud) at the beginning of the 20th century. In the mental life of a person, a special unconscious sphere was recorded, a kind of bottomless reservoir of experiences, which, in principle, cannot be fully enlightened by the mind and the energy of which largely determines the work of a person’s consciousness and his external behavior. In the structure of human spiritual experience, psychoanalytic philosophy distinguishes three spheres: “Super-I” (traditions, ideals, value ideas, social norms of culture; “I” (consciousness); “It” (a set of instincts, complexes, repressed experiences, etc. .). The “I”, being connected with the “Super-I” and “It”, seems to balance between them. That which is not passed through the filters of the Super-I is driven into the unconscious, “repressed” from consciousness, subsequently becoming the cause. serious mental disorders. Freud believed that it was necessary to help people become aware of the unconscious and thereby expand the sphere of their freedom, to get rid of the power of the It. He believed that it was necessary to expand the cultural Super-I in our psyche. The reformist version of psychoanalytic philosophy (C. Jung) declared. the presence in the individual psyche of archetypes (prototypes) of the collective unconscious, behind which lies the experience of understanding and experiencing the world of our ancestors. Archetypes are a system of innate behavior programs, typical reactions and attitudes.

24. Man in the modern information and communication space. Philosophy and the “life world” of man in the culture of the 21st century.

Currently, ways to overcome the negative trends of Western civilization are being persistently sought, ways of humanizing the world and people are being sought, attempts are being made to unite the efforts of the public in preventing thermonuclear war, ending national strife, preserving the environment, overcoming the alienation of the human person, and preserving it. The solution to these problems, characteristic of both the modern West and the East, is possible only by recognizing the integrity and interdependence of the modern world, the need for dialogue between cultures, their mutual enrichment, recognizing the priority of behavior oriented towards communication and understanding, for the 21st century marks spiritual unity humanity.

In this context, the concept of progress in modern conditions is increasingly transformed towards enriching it with humanistic parameters and characteristics. The development of man in his spiritual and physical dimensions, awareness of the intrinsic value of human existence, the creation of favorable conditions for man - this is seen as the progress of modern society. In accordance with this, such integrative indicators of the progressive development of society as the average human life expectancy, infant and maternal mortality, health status, level of education and upbringing, condition

The transitional nature of modern history is emphasized in many concepts and models of sociodynamics, in particular in the theory of the civilizational turn to a post-industrial (information) society. The main priorities of this theory - a stable world, improving the quality of life, personal self-determination - have found concrete elaboration as a social strategy of the 21st century, focused on achieving sustainable development.

The concept of sustainable development proclaimed a program for the evolutionary transition of the world community to sustainable development, taking into account the solution of both economic and social problems. The idea of ​​transition to a new civilizational strategy through a state of systemic socio-natural crisis (chaos) to subsequent complication and self-organization, the formation of a global society is associated with the international community’s focus on sustainable socio-economic development.

The impetus for the transition to a humanistic, united and at the same time diverse society can be given by a person endowed with a new morality. The search for high spiritual guidelines is evidenced by active search new ethics: non-violence, bioethics, “living ethics”, ethics of “reverence for life”, environmental ethics. This search is based on the idea of ​​a synthesis of the values ​​of Western civilization and the spiritual values ​​of the East.

Anzhelika Kukharenko

With the advent and rapid development of information and telecommunication technologies, with the growing popularity and spread of the Internet, information has organically entered all spheres of life in modern society. It has become an everyday resource for the life of every person and has undoubtedly become an integral part and inevitable factor in the development of human civilization.

Social communications are the basis for the formation of a new social reality, which mediates the life of society, creating conditions that provide instant access to the information-cognitive resource base of knowledge and the use of this knowledge in accordance with emerging needs. In virtual space, communication takes on the character of audiovisual actions of people, regardless of their location. In society, this extends to the sphere of achieving agreement on the worldview, perception of the surrounding world and, ultimately, to the formation of a unified attitude. Communication takes place in all forms of social consciousness: science, art, religion, politics and law. But it becomes a cultural phenomenon only to the extent that its content expresses and reproduces the humanistic ability of a person to own the knowledge and sources he has achieved.

Interaction via the Internet today is one of the most common and widespread forms of communication among subjects of screen culture. The modern user is attracted by interactivity, personal approach, immediacy, measurability (you can quickly assess the popularity of a particular publication), flexibility, interconnectedness (the presence of hyperlinks). That is why Internet media manifest in a more prominent form such functions as communicative, social-organizational, as well as the functions of a forum and social participation. As a result, feedback from the audience is expanded and facilitated. Users have more rights to control content, including participating in the process of its creation.

The media create an artificial communication environment in which information is disseminated in printed or audiovisual form, interacts with the specific sociocultural environment of a country or region, forming their constructive or destructive image in the public consciousness. This image is replicated by the media both inside and outside the state, creating an aura of benevolent or unfriendly attitude towards it. From what has been said, it is clear that with the help of the media, stable public opinion and public sentiment are quickly formed, and if necessary, established ones are broken and new stereotypes or standards of behavior are created. Since the media create and broadcast images that influence people’s attitudes and behavior, it is very important to carefully prepare the information and communication space for presentation and positioning, especially when it comes to the problems of humanistic upbringing and education. Humanistic education aims at the harmonious development of the individual and presupposes the humane nature of relations between participants in the information and communication process. It can take the form of broad social programs aimed at benefiting people. The problem is to use the opportunities correctly modern means communication, protect yourself from the harmful effects of television and the Internet, have critical thinking in relation to the mass media.

People’s activities depend on their value choices and ethical and cultural identity; humanity remains civilizationally divided. Therefore, attention to the internal essence and quality of communication, determined by humanistic criteria, is especially relevant for modern society. The purpose of this article is to identify general trends in the formation of humanistic values ​​in the information and communication space, their essential impact on the axiosphere of society, social and personal development.

To achieve this goal, the most important tasks are:

Identification, structuring and classification of humanistic values ​​that are at the center of scientific discussions;

Determining the possibility of their broadcast and presentation in the information and communication space.

Any society reproduces itself through mechanisms social interaction in the historical process. With the help of communication processes, society creates an information and communication space that is adequate to its culture, united by common forms of communicative activity. Information processes here are mechanisms of self-organization of such a space.

since modern information processes imply two-way communication in which both the generator and the recipient of information have active roles that shape this communication.

a person’s personality, his moral, humanistic and cultural values. It is generally accepted that the information age brings with it a new style of life, a new culture, spreading it to the most remote parts of the globe. International business communications serve the purpose of integrating individual business interests, contributing to the formation of institutions of business, science, education, politics and the rapprochement of cultures. On the other hand, information technology and purposefully organized information influence people's beliefs, opinions and social moods. This can lead to negative processes - the creation of a simplified picture of the world and the formation of “imaginary worlds”, behavior in which can be unpredictable. At the same time, the process of informatization itself does not guarantee that communication channels will not be filled with dangerous, aggressive, extremist, and corrupting information.

The norm also includes mass illiteracy (spelling and stylistic errors), simplifications, slang, and the use of obscene expressions. The general level of culture suffers, especially among adolescents and young people. The result is a reduction in vocabulary, the impossibility of accurately formulating thoughts, and a lack of one’s own opinion and civic position. Based on the above problem, the information society is increasingly moving away from the social mainstream of human existence. Social space today is torn (not unified), antisocial and inhumane, which characterizes it as deformed, closed and detrimental to humans.

space in order to form social value orientations and positive behavioral reactions of citizens. This would stimulate people to comprehend, analyze the events taking place in society, develop an active life position, realize the fate of the individual in deciding the eternal and always topical issue about the meaning of life, the orientation of young people towards intellectual and humanistic values, the formation of a healthy lifestyle. Compliance with the rules of information hygiene will lead to a consciously chosen information lifestyle. In light of this, there must be a change in the behavior and value orientations of the individual, since “the information society is, first of all, not computers, but people enriched with information knowledge, consciously changing their lifestyle with the help of computers and other information technology.” Therefore, it is necessary that the information system of the new society allows us to provide a qualitatively new social space, which will be determined by value, intellectual and personal information resources every member of society. This will optimize the relationship between man and society, ensure the harmonization of social and technical space, create conditions for breaking stereotypes, and ensure the formation of humanistic life values ​​and priorities.

elevation of needs, program, determine the semantic foundations of human life. The structure of humanistic values ​​is a set of content components that are positive values ​​in relation to oneself, in interpersonal interaction and in relation to the objective world. I would like to note that the problems of value norms of humanistic regulation of human activity are addressed in the studies of V. S. Barulin, O. G. Drobnitsky, P. P. Gaidenko, P. K. Grechko. The hierarchy of values ​​is considered in the works of R. G. Apresyan, A. A. Guseinov on morality as an absolute value that sets the starting point in the world of values ​​and the established world of values ​​itself. This structure was analyzed by A. I. Kravchenko, M. L. Lezgina, J. Hull as a methodological basis in order to identify the essence and structure of the “humanistic values” phenomenon. However, the problem of the formation of humanistic values ​​and their classification has not yet been sufficiently developed, especially in the modern culture of social communications.

Scientists argue about what exactly is truly valuable. Objectively valuable are: Freedom, Justice, Solidarity, Reform; Humanism, Goodness, Happiness; Personality, People, Nation; Science, Art, Literature; Family and Health; Culture. In general, “the system of values ​​is determined by the ethnic, ideological, and religious priorities and preferences prevailing in a given ethnic group; it is passed on from generation to generation through family upbringing and school education, literature and art, and the media. The system of values ​​determines the attitude of people in the family, everyday life, at work, in the socio-political sphere of activity, in the field of scientific and technical creativity, as well as the interaction between ethnic groups, nations, states, civilizations.” However, the most fundamental “universal human values” stand above any perceived or declared interests of not only individuals, but also of certain social groups, ethnic groups or states. Universal human values ​​(since they are associated with the spiritual sources that gave rise to them) cannot always be expressed rationally. They can be compared with the Moral Law, Truth. But there are different ways to comprehend the truth or observe the Moral Law.

The system of universal human values, as the core and quintessence of culture, “cements” and guarantees the unity of humanity. Thanks to universal human values, culture is a dialogical phenomenon; culture is a dialogue with the past, with other eras, with other people. Humanistic values ​​constitute a set of universal human moral qualities that form the meaningful core of a person’s life, which determines his attitude towards the world and other people.

That is, the problem is not the choice of universal (or their derivative - humanistic) values, but their priority, how adequately they are translated in the information and communication space. D. V. Howald draws attention to the fact that the media allows us to see how values ​​are transmitted and interests are positioned in society. The way to coordinate value systems is the social mechanisms described by J. Habermas of the main spheres of society: aesthetic, ethical, religious. Optimization of the activities of communication structures and the media, as the most widespread agents of the communication space, and their significant influence on the value component, can lead to the formation of value dominants in the mass consciousness. They are designed to meet the following humanistic goals and objectives and those of global significance for the life of all mankind:

Philosophical and ideological orientation of the individual in understanding the meaning of life, one’s place in the world, one’s uniqueness and value;

In the development of physical, spiritual inclinations and abilities, creative potential, as well as awareness of responsibility for life creativity;

Introducing the individual to a system of cultural values ​​that reflect the richness of universal and national culture and developing one’s own attitude towards them;

Disclosure of universal human norms of humanistic morality, their range and specific content (kindness, mutual understanding, mercy, sympathy, etc.) and the cultivation of intelligence as a significant personal parameter;

In the development of intellectual and moral freedom of the individual, the ability for adequate self-esteem and evaluation, self-regulation of behavior and activity, ideological reflection;

to the preservation and development of the prestige, glory and wealth of the fatherland;

Development of ideas about a healthy lifestyle, the formation of concepts about life plans and prolonged aspirations for the realization of personal and social prospects.

One of effective ways the formation of humanistic value orientations of the younger generation is the study of media culture in the process of media education and upbringing. Media culture is considered not only as a certain set of ways of processing information using a computer. It contains components related to the culture of knowledge, translation and formation of a value system, spirituality, personal self-development, and acts as an effective factor in a person’s mastery of cultural reality, while simultaneously presenting this reality itself as a value that appears as a result of culture-creating activity. The basic category of media culture is media text as the basis for the formation of a system of humanistic values, including the following aspects:

Universal concepts (health, life, family, education, justice, equality, fidelity, hard work, etc.);

Personal values ​​(native language and culture, love for the small Motherland, attachment to one’s team, belief in personal success, entrepreneurship, freedom to choose a lifestyle, place of residence);

Collectivist ideas about solidarity, mutual assistance, internationalism, etc.

In the light of the humanistic worldview, the main sign of value is the presence in it of qualities and properties beneficial to humans, the ability to use this value for the benefit of a person, or its ability to connect with the positive qualities of an individual. To do this, a person, like humanity as a whole, needs to reconsider his attitude towards the outside world, bring into it as much good as possible, abandon a purely utilitarian, practical attitude towards others, breathe new life into fairly forgotten moral imperatives. Human life, individuality, its originality and uniqueness, and creative potential have never been so highly valued as at the present time. And never has it been so important for everyone to be able to engage in common friendly joint work, take into account the opinions and will of others, and establish harmonious, fruitful cooperation. Sincerity, honesty and integrity; respect for human dignity, collectivism and friendship; solidarity, rejoicing and concern for happiness - are becoming today historically more valuable and in demand carriers and forms of humanism.

Such an information and communication space should stimulate people to comprehend, analyze the events taking place in society, develop an active life position, encourage them to build their lives taking into account the interests of society, have the opportunities and conditions to fill the inner world of each individual with valuable humanistic content.

subjects of a single communication space constitute the primary need for the perceptual level in SC channels. This is necessary for the further transmission of humanistic values ​​in the channels of the social media, their use in education, upbringing, and social management.

Solving the problems discussed in the article will not only ensure the development of the information and communication space, overcoming negative social and information phenomena that affect the security of human consciousness, its development, and the survival of society as a whole, but also create the foundation for its modeling. In terms of conveying the meaning of humanistic values ​​and value dominants, the form of their translation in the information and communication space, it is proposed to increase attention to the formation of a general media culture of the population, control of media texts, especially those intended for the younger generation.

1. Ilganaeva V. A. Social communications (theory, methodology, activities): dictionary-reference book. – Kh.: KP “City Printing House”, 2009. – P. 297.

2. Internet media: Theory and practice: Tutorial for university students. / Ed. M. M. Lukina. – M.: Aspect Press, 2010. – 348 p.

3. Andreeva, G. M. Social psychology [Text] / G. M. Andreeva. – M.: Aspect Press, 1996. – 376 p.

4. Bell, D. The Coming Post-Industrial Society. Experience of conscious forecasting: trans. from English D. Bell. – M.: 1999. – 956 p.

5. Kalandarov, K. Kh. Sustainable development: Communicative foundations (philosophical analysis) [Text] / K. Kh. Kalandarov. – M.: Humanitarian Center “Monolit”, 1999. – 271 p.

resource] – Access mode: www.kabbalah. info/forums Sistema –i, she chelovecheskih cennostei.doc.

7. Habermas Yu. Moral consciousness and communicative action. St. Petersburg: Nauka, 2000.

8. Yuzvishin I. I. Fundamentals of informationology / I. I. Yuzvishin. Textbook. 3rd ed. corr. and additional – M.: Publishing House “Higher School”, 2001. – 600 p.

Understanding information and communication security as a state of protection of individual consciousness from the influence of information factors that cause dysfunctional, psycho-emotional and social processes in conditions of intercultural and intracultural interaction has led to the need to rethink approaches to the role of communication, communication, information interaction, as well as a number of other social -psychological processes and phenomena in modern society.

Social communications are the basis for the formation of a new social reality, which mediates the life of society, creating conditions that provide instant access to the information-cognitive resource base of knowledge and the use of this knowledge in accordance with emerging needs. In virtual space, communication takes on the character of audiovisual actions of people, regardless of their location. In society, this extends to the sphere of achieving agreement on the worldview, perception of the surrounding world and, ultimately, to the formation of a unified attitude. Communication takes place in all forms of social consciousness: science, art, religion, politics and law. But it becomes a cultural phenomenon only to the extent that its content expresses and reproduces the humanistic ability of a person to own the knowledge and sources he has achieved.

The current situation in the information and communication space demonstrates the intensive development of a very dangerous trend - an increase in the volume of communication contacts that negatively affect the formation of a person’s personality, his moral, humanistic and cultural values. It is generally accepted that the information age brings with it a new style of life, a new culture, spreading it to the most remote parts of the globe. International business communications serve the purpose of integrating individual business interests, contributing to the formation of institutions of business, science, education, politics and the rapprochement of cultures. On the other hand, information technology and purposefully organized information influence people's beliefs, opinions and social moods. This can lead to negative processes - the creation of a simplified picture of the world and the formation of “imaginary worlds”, behavior in which can be unpredictable. At the same time, the process of informatization itself does not guarantee that communication channels will not be filled with dangerous, aggressive, extremist, and corrupting information.

The problem of the cognizability of the world in philosophy and science. variety of types of cognitive activity.

The problem itself: “Is the world cognizable, and if we are cognizable, then to what extent?” grew not out of idle curiosity, but out of real difficulties of knowledge. the area of ​​external manifestation of the essence of things is reflected by the senses, but the reliability of their information in many cases is questionable or even incorrect. One of the trends in epistemology is agnosticism. its specificity lies in the promotion and substantiation of the position that the essence of objects (material and spiritual) is unknowable. This position initially, when philosophical knowledge had not yet completely broken with the idea of ​​gods, concerned specifically the gods, and then natural things. The ancient Greek philosopher Protagoras (c.490-420 BC) doubted the existence of gods. In relation to natural phenomena, he substantiated the view that “as it seems, so it is.” different people have different understandings and different assessments of phenomena, therefore “man is the measure of all things.” cognition is the process of transition from ignorance to knowledge. begins with the sensory (sensation, perception, idea), then the logical (concept, judgment, inference). Judgments have a general form and do not depend on language. inferences lead to the acquisition of new knowledge. During induction, verification is required, because it's not full. deduction requires verification of the initial postulate. Scientific knowledge is formed on the basis of everyday life. There is also philosophical and artistic knowledge.