CC BY
24
_МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х_
СОЦИОЛОГИЧЕСКИЕ НАУКИ
УДК 316.303
P'yanov Aleksandr Ivanovich
PhD in Sociology, Assistant professor, North-Caucasian Federal University Stavropol, Russian Federation E-mail: alexpya2006@yandex.ru
METHODOLOGICAL OPPORTUNITIES OF SOCIOLOGICAL ANALYSIS ON THE MICROVELOLOGY OF SOCIAL REALITY
Abstract
During the crisis of scientific methodology, a combination of methodologically strong points of competing research paradigms is needed to form interdisciplinary theoretical concepts of a hybrid nature that implement the methodological principle of complementarity. In the framework of the system-activity paradigm, the author investigates the methodological possibilities of sociological analysis at the micro level of social reality needed to explain the semantic characteristics of social culture.
Key words
research paradigms, sociological analysis, macro level, micro level, social reality, sociocultural approach.
Taking into account such a feature of modern sociology, namely its multiplicity that everything is growing; let us try to identify the main research scientific paradigms around which the sociological thought of the present is revolving. The term "paradigm" was introduced into the scientific revolution by the American scientist Thomas Kuhn, in order to define a specific model for posing the problem and its solution. This model underlies one or another theoretical construction, includes a set of basic provisions and principles, a specific set of categories and is recognized by a certain circle of scientists. From this point of view, modern sociology is divided into a number of dominant research paradigms and directions and schools that are appropriate to them.
The modern confrontation between representatives of the "quantitative" and "qualitative" research paradigms characterizes the situation of the methodological crisis in sociology and simultaneously determines the vectors of development of this science. The crisis of the traditional scientific paradigm of cognition generates criticism, as a result of which the methodological constructions of classical theories are being updated; space is being formed for the formulation of the nonclassical paradigm of cognition. In this process, the vitality of science is manifested.
A correct view is that the conflicting methodological positions are not in the sense of antagonism and the identification of its vulnerable aspects, but as complementary to any dichotomy. Sociology has accumulated the experience of such models of integrative research strategies (Allen Barton, Paul Lazarsfeld), tactics of combining methods that can compensate for the weaknesses of concepts and strengthen the methodological capabilities of research procedures (Vladimir Yadov, Anna Gotlib, Olga Maslova).
In the 1970s and 1980s, a new period of development of modern systemic studies began - the period of the formation of the second basic paradigm of scientific cognition - the system-activity paradigm. "Its main distinguishing feature consists in the transition from the study of the equilibrium conditions of systems to the analysis of no equilibrium and irreversible states of complex and supercomplex systems" [1, p. 71]. These systems vary nonlinearly, fluctuate, and in the region of instability, at the points of bifurcation, it is basically impossible to predict in which direction their development will proceed.
Within the framework of this paradigm of cognition, an "active-activity" methodological direction (Anthony Giddens, Pierre Bourdieu, Piotr Sztompka and others) is formed in sociology, in the course of which an attempt is made to combine macro and micro sociological analysis of social reality. An alternative paradigm is being formed that works out the "soft" principles of studying facts with an emphasis on subjectivity in the categories of microanalysis (Alfred Schütz, Peter Berger, Thomas Luckmann, Harold Garfinkel and Erving Goffman).
_МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х_
In the absence of an explicit dominance of recognized conceptual approaches of a theoretical nature, it becomes possible to intensively develop a methodology that allows people to explore life filled with contradictions.
On the one hand, reality is based on spatial corporeality, on the other - in it the themes of the "transcendental" are actualized, based on difficultly measured but objectively proceeding unique processes. This becomes the ontological basis for the development of research strategies for microanalysis, where the emphasis is on ethnographic research techniques, the restoration of life stories, descriptive technologies, social texts, narratives.
A "qualitative" research paradigm that provides such a methodological arsenal of methods and tools becomes the basis for constructing microanalysis structures. This is an alternative methodology for studying the meanings of the acting subject. "The specificity of qualitative sociology is associated, first of all, with the identification of repetitive forms of human interactions, their understanding and subjectively meaningful meaning" [2]. The development of a qualitative methodology provides an opportunity to combine tools for studies of everyday consciousness, everyday life, not institutionalized practices and processes in which the being of a person acquires new social and spiritual perspectives.
When it comes to the approach to investigating the problems of the object chosen by the sociologist, the division into macro- and microsociology becomes conditional.
Since the "objectivity" of the worldview is put under question by the representatives of the subjectivistic scientific paradigm, sociology is defined by them as the study of "microrelations", which for the sociologists of the objectivistic scientific paradigm are invisible and unobvious. The theoretical basis for this view of the object was the teaching of "the dialectical hyperempiricalism" of the French sociologist-positivist George Gurvitch, which was called "microsociology". In methodological terms, this meant that the object of research is a person with ontological characteristics - a constantly renewing and diverse experience that requires understanding and interpretation of human feelings, emotions and actions.
This interpretation of the object involves the use of a set of specific research techniques and techniques to study the semantic (unobvious) characteristics of the object, while macrosociology is more interested in its physical (obvious) characteristics.
If we admit that the personality system, like any other system, experiencing upheavals and stresses, starts to become more complicated, then it is necessary to recognize the variability of its elements (among them are meanings, preferences, emotional sphere, sociocultural characteristics, etc.). Complication and variability provide adaptability, survivability of the system. If a person's life is a complex biosocial system, is it correct to approach it from the standpoint of evidence, which rests on the framework of traditionalism and naturalistic objectivity? Perhaps, this is the conflict between the emerging values of postmodernity with the traditional views of science on life and the scientific method.
The sociocultural field is considered to be the object of sociological analysis at the micro level, which embraces social space, processes and events fixed by social time, the senses of these processes, filling the social consciousness, the behavior of social actors - actors of social action, conditioned by these meanings, as facts of symbolism and cultural Equipping the types of sociality. All these elements are what determine the socio-cultural process.
Microsociology is interested in the instrumental characteristics of social interactions of the personality, which it explores and interprets from the point of view of understanding the meanings, based on the person's life experience in the structure of everyday life.
The principle of "understanding" is fundamental; it defines the relation to the object as the bearer of the symbolism of experience. Interpretation of this symbolism becomes the central zone of sociological analysis. This determines the points of contact between the subject areas of sociology, culturology, philosophy and other sciences.
A feature of sociological microanalysis is the multilevel nature of the object of investigation. Its boundaries can expand from the personal level (the sociology of the case) to the group level (psychodrama, the restoration of family histories), and also to come to great generality [3, p. 51].
It is not difficult to see the boundary of the intersection of the spheres of interests of competing research paradigms: the space of culture, the collective consciousness, the nature of values, the structure of mass behavior, and so on. On this territory devoid of methodological uniqueness, representatives of both qualitative and
_МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х_
quantitative research paradigms face difficulties in measuring spiritual processes, mental structures of the semantic content of the situation, and assessing the role of the individual in these processes. This poses a number of methodological questions. How to relate the qualitative nature of spiritual experience and its quantitative characteristics? What indicators are needed to measure the typical and unique in meaningful processes? Is it possible to make a methodological balance in the research of human and superhuman (spiritual) reality? What research approaches have the ability to form a set of methods for theoretical analysis?
The logic of the development of modern methodology drifts toward the formulation of a trend of an integrative understanding of social processes and phenomena, when the main methodological method is the combination of micro- and macro levels of analysis that overcome the conflicts of the objectivist and subjectivist paradigms. Thus, the problems of articulation of social structures and individual action in the form of structure (Anthony Giddens) are studied, ideas about the integration of the theory of action and the theory of social systems (Jürgen Habermas) are formulated, the concept of a micro basis of social phenomena of a macro level (Randall Collins) is formulated, the theory of an integrative approach is developed To social action and system behavior (James Coleman) [4].
In the development of the methodological foundations of sociological analysis at the micro level of social reality, an active-activity or sociocultural approach becomes particularly topical.
Sociocultural approach in microsociology is characterized by methodological breadth, based on the principles of the subject's activity in the socio-cultural environment, the evolutionary nature of social changes, historicism. This takes into account the modality, the regularity of the action of sociocultural laws that have a vector of development, regardless of the will of the subjects. The main emphasis is on the integration of social and cultural in the structures of human existence and on the value bases of understanding the entire socio-cultural process. In the field of view of the researcher all spheres of life fall, combining macro and micro levels of human relations and social structures, features of the functioning of sociality in the space of culture.
The key process or phenomenon is chosen, with the change of which the sociocultural field that includes all spheres of people's life changes. The main type of changes that are explored in the sociocultural approach are cyclical changes in sociocultural life. "Integral" of socio-cultural life can be values (Pitirim Sorokin [5], Alexander Akhiezer [6]), "integral social phenomena" (Marcel Moss [7], George Gurvitch [8]), "ideal culture" as an integral way of life Raymond Williams, [9]), the game as an all-pervading phenomenon (Johan Huizinga [10]), collective memory (Maurice Halbwachs [11]). These concepts are defined as "integrative" phenomena of social life and are investigated simultaneously at all "deep levels", at all procedural stages of development, in "their generic types, types and various interrelationships" [12]. It is asserted that these are objective phenomena of social reality that permeate all spheres, penetrate all the depths and levels of people's lives. Such phenomena reflect, as a drop of water the ocean, the totality of sociocultural relationships and relationships, lead and catalyze these relations into action. Thus, social culture includes a person (group) and his interactions, filled with meanings, value-normative content, mechanisms for objectifying people's behavior.
Sociocultural analysis is the main method of socio-cultural approach. The name "sociocultural analysis" was proposed by the Russian sociologist Leonid Ionin. This is the "direction of theoretical research, applying the methodology and analytical apparatus of cultural anthropology, sociology and philosophy of culture and its aim is to discover and analyze the patterns of sociocultural changes" [13]. This synthesis of methods used in various approaches with the addition of the sociological imagination of the researcher.
Such a conglomerate can be represented by the following methods: 1) social analysis (institutional and positional methods of analysis); 2) cultural analysis (anthropological methods, historical and functional analysis); 3) qualitative methods; 4) existential analysis; 5) event analysis; 6) reflexive analysis. These methods, in turn, also assume integrativity and structuredness at the methodological levels of knowledge. At the same time, it is allowed to combine anthropological methods as the basic methods of analyzing culture with methods of socio-cultural analysis to strengthen the cognitive capabilities of science [14, p. 319].
The method of sociocultural analysis is based on the study of points of sociocultural tension: the search for sociocultural contradictions between established cultural programs and new social relations, the definition of mechanisms for overcoming these contradictions or keeping them in certain normatively given situational
_МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х_
boundaries (traditions, political decisions) in specific socio-historical conditions. Thus, A. Akhiezer reveals the logic of Russia's historical experience as a history of the sociocultural "split", through the conflicts of vectors of social development-moderation, (that is, new notions of utility, management, innovation) and inversion (that is, traditional notions of morality, models of social life) [6]. The research itself is based on key categories: values, morality, national self-awareness, social myths, inversion cycles.
R. Williams regards culture as a whole life, which is framed in products of intellectual and creative activity, as the basis for the reproduction of the social order [15, p. 11-13]. This position allows analyzing cultural practices as an expression and at the same time constituting the meanings of socio-cultural experience.
The authors of modern sociocultural studies try to trace the typical, the fundamental, the traditional in every type of culture, and at the same time they do not lose sight of the string of accidents, the fleetingness and the intuitive immediacy of the sociocultural experience. The metaphorical nature of research is a special style of sociocultural analysis; moral over-idea is the spiritual and humanistic position of researchers.
Close to this understanding of the socio-cultural processes of Johan Huizinga. The Dutch culturologist examines the phenomenon of the game, its cultural and creative function, explains its universality. In the game, man created social institutions of law, trade and military affairs, formalized the notions of beauty, defined the types of art and formulated the postulates of philosophy. "In the myth and the cult, the great driving forces of cultural life: law and order, communication and entrepreneurship, craft and art, poetry, scholarship, science are conceived. And all of them, thus, are rooted in the same ground of game actions" [10, p. 23].
With the help of the "game" category, it is possible to study the semantic past of different cultures as an image that corresponds to the notions of oneself and about "outsiders" in representatives of a particular culture. Applying this category, one can understand socially solidarizing and socially differentiating meanings of the history of peoples.
So, the game is universal for all social "players", but their social positions will influence the meaning of historical events, forming a "different image of history". Commenting on this thought scientist, we can assume that modernity is a pseudo game field. He defined this through the notion of "puelirism" as a special technique of modern spiritual communication, where "players" disbanded by social and subcultural structures will compete for the right to impose their image of the past on the vanquished. This determines the methodological requirement for the position of the researcher, a certain ethical imperative, pointed out by J. Huizinga, - following the truth, collecting sufficient empirical material, which reflects the meanings of all participants in the "game".
In the world scientific literature there is still a view on the role of the institution of culture as a secondary sphere of human life activity in comparison with the role of institutions of economics and politics. However, from these positions it is difficult to understand the causes of economic crises and to comprehend the problem of overcoming them. The systematic and fundamental nature of culture, which is not a consequence of the development of the mode of production, but the fundamental possibility, necessity and logic of its emergence due to the fact of the birth of culture as a condition for the existence of man and society is overlooked. It is the culture that produces rules, norms, values, patterns of behavior. Therefore, the existence of economic crises cannot be explained only within the framework of economic science. The essence of the problem lies in the mental tension of society due to a change in values at the global level. If such a strain exists, it will necessarily "fire" a malfunction in the economic system, man-made disasters, political crises. We need only a local emotionally charged event (for example, inter-ethnic disagreements, a dispute over territory) and the spring of crisis events is spun. Then the scenario described in a sad joke: "a successful pogrom is a revolution; a failed revolution is a pogrom".
Political leaders try to solve economic and social problems by technical means: they make statements, pass laws, form parties. The hypocrisy of the "champagne of socialism" determines the hypocrisy of domestic politics, the purpose of which is not to lose the upcoming elections. This, in turn, determines the populist agenda, the discussion of unhealthy ideas of political freaks, the substitution of traditional values by the values of multiculturalism instead of seriously comprehending sociocultural problems.
Scenarios of people's and peoples' lives are an equation with several mysterious known: time, cyclical changes, processuality and social memory. Their action is modal, latent and cyclic. It is impossible to break the cycle of cyclical events, to understand the mechanism and the reasons for its action is extremely difficult. For such
_МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х_
awareness, you need a state of rest, a sense of confidence, security.
The state of rest is a state of relative dynamic equilibrium - homeostasis and smooth cyclic development. Only in this state can we wait for the start point of a new event cycle. Such a point of support becomes especially relevant during periods of crises that complete the next socio-cultural cycle.
According to P. Sorokin, economic and political crises are particular manifestations of the deep socio-cultural crisis of society, which is based on the crisis of its value system. He sees the way out of the crisis in the change of values and the emergence of a new super-system in which culture defines new economic, political, technological structures. The new cycle will lead to the approval of new values, to the stabilization of social and economic processes.
The basis of socio-cultural processuality is the category of time. Regardless of the completeness and discontinuity of cycles, when history itself "stops" as it were, time cannot stop. Social time began its countdown from the moment of the emergence of culture. And in this sense, social time is the form in which the process of cultural development proceeds. Niels Bohr and Max Planck, exploring the nature of the physical world, discovered that it consists of overlapping possibilities. Hence, it is necessary to adopt the laws of this world, and, choosing new opportunities, not to resist the implementation of these laws. In this case, individual individuals and social communities are approaching the understanding of the meaning of life scenarios: it is not only a cell of recurring events, but a starting point for the next cycle in development. The idea is to use the properties of time and the possibilities of the world and switch from crisis cycles to the creation of innovative scenarios, the implementation of which will provide a new social reality.
Sociocultural approach, developed within the framework of the system-activity paradigm of cognition, can serve as the basis for the development of theoretical constructions that explain the development of social phenomena at the macro level and micro level of various aspects of social reality. With the preservation of the scale of the macro level of the sociological analysis of the subject of research, specific techniques and techniques of microsociology allow us to sink into the deep layers of the sociocultural field, filling the empirical base of research with unique and meaningful meanings for the scientist.
Microsociology relies on the traditions of sociocultural research projects, using microanalysis techniques for interpretations that combine in a dialectical unity unique and typical in social phenomena. References
1. Sadovskiy, V. (1996) Smena paradigm sistemnogo myshleniya [Change of paradigms of system thinking]. Sistemnyye issledovaniya. Yezhegodnik. 1992-1994. Moscow: Nauka, pp. 64-78.
2. Shanin, T. (1998) Metodologiya dvoynoy refleksivnosti v issledovaniyakh sovremennoy rossiyskoy derevni [Double reflexivity in the research of a contemporary Russian village]. Retrieved from: http://win.www.nir.ru/socio/scipubl/sj/34-shanin.htm.
3. Logunova, L. (2015) Sotsiokul'turnyy podkhod: spetsifika primeneniya mikroanaliza [Socio-cultural approach: features of microanalysis application]. Vestnik Tomskogo gosudarstvennogo universiteta - Tomsk State University Journal. 397. pp. 48-55. (In Russian)
4. Omel'chenko, S. (2003) Integral'nyy printsip analiza sotsial'nykh yavleniy: filosofskiy aspekt [The integrated principle of social phenomena analysis: the philosophical aspect]. Philosophy Cand. Diss. Volgograd. Retrieved from: http://www.dissercat.com/content/integralnyi-printsip-analiza-sotsialnykh-yavlenii-filosofskii-aspekt#ixzz2N9M3tyHG.
5. Sorokin, PA. (2006) Sotsial'naya i kulturnaya dinamika [Social and Cultural Dynamics]. Moscow: Astrel', 1176 p.
6. Akhiezer, A. (1997) Rossiya: kritika istoricheskogo opyta [Russia: Criticism of historical experience]. 2nd ed. V. 1. Novosibirsk: Sibirskiykhronograf. 804 p.
7. Moss, M. (1996) Ocherk o dare. Forma i osnovanie obmena v arkhaicheskikh obshchestvakh [Essay on the gift. The shape and the base of exchange in archaic societies]. In: Moss, M. Obshchestva. Obmen. Lichnost' [Societies. Exchange. Personality]. Moscow: Vostochnaya literatura RAN, pp. 85-111.
8. Gurvitch, G. (1950) La vocation actuelle de la sociologie [The current vocation of sociology]. Paris: P.U.F. 607
МЕЖДУНАРОДНЫЙ НАУЧНЫЙ ЖУРНАЛ «СИМВОЛ НАУКИ» №03-3/2017 ISSN 2410-700Х
P.
9. Turner, B.S. (2003) Blekvellovskiy putevoditel' po sotsial'noy teorii [Blackwell Companion to Social Theory]. Translated from English by A. Rykun. Tomsk: Tomsk State University. 416 p.
10. Huizinga, J. (2007) Homo Ludens. St. Petersburg: Azbuka-Klassika. 346 p.
11. Halbwachs, M. (2007) Sotsial'nye ramki pamyati [The social frameworks of memory]. Translated from French by S.N. Zenkin. Moscow: Novoe izdatel'stvo. 348 p.
12. Sorokin, P. (1992) Chelovek. Tsivilizatsiya. Obshchestvo [Human. Civilization. Society]. Translated from English by A. Sogomolov. Moscow: Politizdat.
13. Ionin, L. (1996) Sotsiologiya kultury [Sociology of Culture]. Moscow: LOGOS. 280 p.
14. Reznik, Yu. (2008) Sotsiokul'turnyy podkhod kak metodologiya issledovaniy [A socio-cultural approach as a research methodology]. Voprosy sotsial'noy teorii. II, 1 (2), pp. 306-328.
15. Williams, R. (1961) The Long Revolution. London: Chatto and Windus, 379 p.
© Pyanov A.I., 2017
УДК 36
Борисова Наталья Алексеевна
магистрантка 1 курса направления подготовки «Социальная работа» МГУ им. Н. П. Огарева, г. Саранск, РФ E-mail: nata160958@mail.ru Шестерина Валерия Викторовна магистрантка 1 курса направления подготовки «Социальная работа» МГУ им. Н. П. Огарева, г. Саранск, РФ
СИСТЕМА СОЦИАЛЬНОЙ ПОДДЕРЖКИ ДЕТЕЙ-СИРОТ И ДЕТЕЙ, ОСТАВШИХСЯ БЕЗ ПОПЕЧЕНИЯ РОДИТЕЛЕЙ, В РОССИЙСКОЙ ФЕДЕРАЦИИ
Аннотация
В статье анализируются основные виды социальной поддержки детей-сирот и детей, оставшихся без попечения родителей в Российской Федерации, включая формы их устройства, денежные выплаты, компенсации и льготы.
Ключевые слова
дети-сироты, дети, оставшиеся без попечения родителей, выплаты, льготы, пособия, формы устройства,
социальная поддержка.
Дети-сироты - дети в возрасте до 18 лет, у которых умерли оба или единственный родитель или объявлены умершими.
Дети, оставшиеся без попечения родителей, - лица в возрасте до 18 лет, которые остались без попечения единственного или обоих родителей в связи с их отсутствием родителей или лишением родительских прав, ограничением их в родительских правах, признанием безвестно отсутствующими, недееспособными (ограниченно дееспособными), находящимися в лечебных учреждениях, объявлением их умершими, отбыванием ими наказания в учреждениях, исполняющих наказание в виде лишения свободы, нахождением в местах содержания под стражей, подозреваемых и обвиняемых в совершении
