Personal stories as a result of creative activity and a tool for overcoming the fragmentation of everyday life: cultural and philosophical analysis

Ravochkin Nikita Nikolaevich ORCID: 0000-0003-1247-8231 Doctor of Philosophy Professor; Department of History, Philosophy and Social Sciences; Kuzbass State Technical University named after T.F. Gorbachev; Professor, Department of Pedagogical Technologies, Kuzbass State Agricultural Academy 650000, Russia, Kemerovo region, Kemerovo, Vesennya str., 28 nickravochkin@mail.ru Other publications by this author     Kachay Il'ya Sergeevich ORCID: 0009-0009-7500-2493 Senior Lecturer, Department of Philosophy, Siberian Federal University 660041, Russia, Krasnoyarskii krai, Krasnoyarsk, pr. Svobodnyi, 82A, aud. 428 monaco-24-Ilya@mail.ru Other publications by this author

Petrov Mikhail Aleksandrovich ORCID: 0000-0001-7078-4865 PhD in Philosophy Associate Professor, Department of Philosophy, Siberian Federal University 660041, Russia, Krasnoyarskii krai, Krasnoyarsk, pr. Svobodnyi, 82A, aud. 428 mipet@yandex.ru Other publications by this author

The existing systems of public relations include a new format for understanding social interaction. The development of the technical side of modernity has led to the possibility of implementing storytelling resources, within the framework of which it definitely becomes possible to easily translate the value preferences of a particular person. At the same time, any social phenomenon, including the story system, defines a system of rules of interaction, which modern thinkers interpret through the concept of "narrative" ^[1], conceived as a story, a narrative about something. The use of relevant modern narrative resources makes it possible to use the influence of the stories of specific subjects of interaction on the system of public relations through the perception of established rules and norms that are broadcast in the storytelling system ^[2].

It should be assumed that this social phenomenon has an eidetic resource that makes it possible to adapt social, cultural, personal, as well as any other message to the subject of collective interaction at a practical level. Moreover, some scientists, for example, A.P. Pavlov ^[3], express the idea that modern technical means and methods of communication, including personal stories implemented in storytelling, are able to form whole pictures of the world, which forms the involvement of each specific person in the system of social interaction.

The study of the modern system of public relations and relations includes a provision on the dynamics of their development and various difficulties related in one way or another to the current state of social existence. One of these is the fragmentation of everyday life, which, we believe, can be interpreted as a consequence of the development of the technical side of society and the use of resources of postmodern methodology. However, fragmentation itself determines the existence of order in the system of interpersonal and collective interactions, which sets scientists the task of studying such normative certainty. It should be pointed out that within the framework of modern scientific literature, the analysis of the foundations of building society as a system turns out to be fundamental. In some analytical scientific developments, the need is noted for a critical rethinking of the sociologizing approach to public relations, the essence of which is associated with social substantialism, teleological perception of the activities of subjects of interaction, the binary nature of public order, its axiological coloring and a number of other principles. The principle of analyzing modern forms of interaction is criticized on the grounds that such an approach does not allow to see and evaluate the role and influence of a person in a systemic worldview as effectively as possible. However, it should be noted that the very idea of rationing determines the effective functioning of public order ^{[2; 4-6]}.

At the same time, the existing difficulties in studying the social order in modern times are determined, first of all, by excessive subjectivism and the inability to form and formulate its general principles. Thus, A.P. Pavlov and P.A. Pavlov appeal to the postmodern, in particular, the Fucoist methodology for determining the meaning of social existence. We are talking about the resources of the well-known archaeological method, within the framework of which the call for social existence to "open up", to declare oneself and one's nature in full voice is realized. This becomes possible through the analysis of the social order as a way of "self-discovery of being together with others, confirmation of its authenticity" ^{[7, p. 154]}. It is believed that public order is determined at the level of individual social subjects, who, using the example of their own personal existence, determine the vector of formation and development of collective existence. In this perspective, the need to minimize the researcher in the process of social organization is recognized. The latter turns out to be the result of a peculiar influence on the part of each individual person, who broadcasts his own accumulated experience for his perception by other participants of the appropriate forms of interaction.

Thus, the existence of individual subjects ceases to be the subject of formalization, objectification and does not feel pressure from social existence. Rather, they become sources and forms of influence on the system as a whole. In addition, researchers believe that "ways of self-discovery of being should be sought in being itself" ^{[7, p. 155]}. The social order, therefore, stems from a multitude of individual subjects that regulate both their own existence and the process of formation of other participants in collective interaction. It can be said that the so-understood order is determined rather by a set of existential constructs, ways of being-in-the-world.

On this basis, it can be assumed that the social order has an event-based order. The point is that a concrete certainty, a new discourse is being formed, which further determines the vector of formation of a new branch of the social order. Thus, existentially and ontologically, it should be said that each specific social event can be considered important when it determines the very fundamental possibility to go beyond a separate concrete existence and turn into a phenomenon of the general social principle of building and organizing human life ^[8].

As a result, their own solidarity worlds are formed, in which certain individuals are involved. Social interaction is determined by the vector of formation of specific forms of discourse, which are demonstrated publicly and determined by how they are perceived. Thus, the fundamental idea of J. P. Sartre that anxiety is not only a person's desire to define and form his own essence, but also the need to take care of the surrounding subjects of social and other interaction, determines the vector of formation of collective forms of interaction ^{[9; 6]}.

All the presented ideas and theses can be implemented and are being implemented within the framework of modern discourse in the storytelling system. It can be assumed that such a social phenomenon can be understood as "a method of consistent presentation of history, which eventually creates the effect of involvement, momentary and involvement in the described event in the reader (viewer). From this position, storytelling refers to everything that has a plot (life stories, interesting cases, fairy tales, etc.). In addition, this term can be used to denote an informal way of transmitting experience, knowledge, insider information" ^{[10, p. 146]}. The very principle of information transmission determines the transmission not only and not so much of the most general data about a person and his image, but rather about the principles by which a person exists. Technical means of broadcasting information make it possible to spread the norms of personal existence, which can be assimilated and applied as the working foundations of life by other social beings.

Storytelling as an interactive creative activity in the aspect of using words and actions is designed to identify the elements and the whole variety of images of history, which leads to the possibility of awakening the imagination of the listener. As a result, the public, who perceive stories as a socially significant product, expects to witness an entertaining story, which, in turn, makes it possible to form the identity of a particular social phenomenon. At the same time, such a phenomenon can turn out to be both a separate advertised product and the person himself, whose image becomes a kind of brand, a way of existence that is perceived as correct, effective and quite useful ^{[5; 8]}.

It should be noted that the presented logic of reflection determines the vector of the formation of the social fabric through the prism of personal existence and the translation of the norms of an individual. It is in such ways that the need to refer to the experience of a particular person, whose principles of existence are thought and perceived as correct and accessible, turns out to be significant. The formation of solidarity worlds and the involvement of individuals in them determines the very possibility of searching for common principles of organizing public relations. The problematic field of modernity, as some modern researchers believe, includes the provision on the fragmentation of everyday practices and the withdrawal of the personal existence of a social subject into the field of private existence. This has significant problems for the team as a whole, since there is a gap in the general principles of human interaction.

One of the ways to overcome the presented situation can be considered the use of storytelling resources and the transmission of personal stories through a system of technical means. As we can see, the use of such stories has the resource of forming a specific experience in organizing a socially acceptable image of personal existence. At the same time, it is important to remember that this form of self-presentation has a number of advantages, among which the following can be noted:

1. The possibility of a quick response to the current social demands of society. This makes it possible to broadcast personal stories on the most relevant, pressing issues. The solution of the latter allows, at the personal and collective levels, to formulate and adopt the most effective and socially acceptable forms and norms of interaction, thereby forming the principles of collective existence.

2. The mass effect of the translator of the generated image. It is believed that modern media broadcasting appeals to a fairly wide range of people who perceive the knowledge they receive in such a way that it can be applied in practice.

3. Ease of perception. The significance of this property is determined by the visual forms of information transmission. Thus, not only the breadth of coverage, but, first of all, the simplicity of perception determines the possibility of personal stories influencing the broad masses of perceivers and those who suffer to see the "right" behaviors ^{[11; 12; 4; 8]}.

Based on all that has been said, it should be concluded that personal stories can be a kind of basis for developing common foundations of social existence, since they make it possible to form ideas about acceptable behaviors, images and principles of establishing socially acceptable ways of behavior. When talking about storytelling, it makes sense to believe that they provide an opportunity to form the most general grounds for creating unified ways of behavior. The fragmentation of everyday life as a diagnosis of modern society turns out to be a means of overcoming itself. The point is that storytelling as storytelling is implemented in private forms. However, the formed image, as mentioned above, turns out to be accessible, quite working and realized in a number of conditions of social existence by each of its participants ^[5].

In modern scientific literature, it is noted that it makes sense to separate social reality and reality. The first term assumes all the variety of manifestations of people's lives, even those with whom they do not identify themselves, one way or another expressing negative or neutral forms of relationships. Social reality includes "only those aspects and manifestations of social and individual life that are interconnected by a single identifying principle" ^{[13, p. 112]}. The use of the term "social reality" will make it possible to indicate the absolutely complete inclusion of a social subject in it. It follows from this that the creative formation and telling of personal stories is an element of social reality, because in it the narrator creates a holistic picture and a system of ideas that are thought and perceived as basic and fundamental for him.

Moreover, it should be assumed that, unlike social reality, in reality it is impossible to go beyond the limits of subjective perception. However, it should be understood that each individual story, being a discourse, ontologically presupposes the formation of such forms of language and a normative dimension that can translate the social reality of the story into the category of social reality. Such a transition is carried out by extending the formed principles of individual subjects to a universal, collective way of action. Thus, we can say that the social realities described in various personal stories suggest the need for critical rethinking, objectification through it in order to reach more or less adequate and universal principles of collective forms of being ^{[4; 11]}.

In addition, the literature notes the prospects of using the concept of "social reality", since it "contains an invariant (algorithm, matrix, sociocode), which persists in numerous social changes and transformations. Therefore, social reality contains not only actual reality, but also possible reality, since it can be assumed that the invariant will manifest itself in the future" ^{[13, p. 112]}. With regard to personal stories, the presented logic suggests that personal stories contain a narrative that allows them to preserve their identity in the system of many other personal stories. Such a narrative makes a personal story reproducible by the subject telling it, as well as by other subjects, those who perceive and broadcast it in their own forms of social existence.

At the same time, personal stories are adaptive and have the resource to be applied to various situations in which they can be used. The subject of personal history as its source adapts his own image in the form of history, thereby building an identity strategy with his own image in historical retrospect and perspective. The activity of the subjects who perceive this personal history is subject to the same logic. As we can see, personal stories have not only a statistical resource, which contains the grounds for regulating behaviors in specific conditions of social existence, but also a dynamic one, which makes it possible to adapt such norms in historical retrospect.

Note that both parts of personal stories incorporate a system of regulatory rules. Such legitimization "is achieved not so much through the dictate of rigid imperatives, as through the inclusion of individuals in the symbolic space of the social order, arranged and marked in such a way that each segment of it performs a certain role of the signified, some kind of identifying focus" ^{[13, p. 113]}. It should be assumed that the nature of personal stories, since it is transmitted through a system of appropriate technical means, has a symbolic nature, which to a certain extent allows the use of images and systems of representations of acceptable behaviors in the most visual form. Symbolism in personal stories makes it possible to link a personal narrative with the existing rules of its applied embodiment, which makes it possible to extend the rules established in personal history to the behavior patterns of many social subjects. Thus, personal stories are able to overcome the isolation of social subjects and the fragmentation of everyday practices of social existence.

At the same time, it makes sense to say that everyday practices, even in the form of excessively fragmented and personal ways of existence, nevertheless, should be performed in the most effective form. This becomes possible on the basis of stereotyping the standard practices of social existence of an individual subject. Within the framework of the well–known ideas of P. Bourdieu, "practice is everything that a social agent does himself and what he meets in the social world… Therefore, it can be said that practice is a change in the social world produced by an agent" ^{[14, pp. 552-553]}. The demonstration of personal stories in the form of practices can be considered the same practices as lecturing, producing tangible and intangible goods or services, conducting a discussion, in general, any social action.

Any social practices, including personal stories, normalize human behavior in intersubjective relationships, which becomes possible due to habitus, which is understood as "a system of dispositions that generates and structures the practice of an agent and his representations" ^{[15, p. 85]}. The use of such habits forms the general foundations of social practices. Personal stories, being social practices of a postmodern society based on the idea of fragmentation of everyday life, determine the vectors of formation of images of the habitual in human activity and entire collectives. Among other things, the very idea of habitus contains an indication of the presence in personal stories as social practices of a habit, a kind of ritual that guides and to a certain extent directs human activity. Here, in this area, the sphere of social reproduction is being formed, in which, under current conditions, completely different opportunities, as well as human abilities, are maintained, restored and developed ^[16]. Such forms of manifestation of habitus are designed to preserve human properties that allow social actors to fulfill the requirements imposed on them by society as effectively as possible.

In the most general form, the presented requirements form rituals, which are further implemented by specific subjects of intersubjective relations to increase the effectiveness of such interaction. Rituals shape social reality by creating a social reality in it. Personal stories, from our point of view, understood as an element of social reality, determine certain behaviors in one form or another. The personal principle in the latter is thought of as an inherent property. However, the presence of ritual as a basic property makes it possible to reduce the personal to stereotypical patterns of behavior, and to do this in such a way that the personal story from the prototype passes into the field of mass practices.

As we can see, at the level of habitus, personal stories contain the central contradiction of modern society, one side of which is determined by unprecedented variability and mobility, as well as the temporary nature of activity. On the other hand, the experience of everyday life is rooted in historical perspective both retrospectively and progressively, which "equips people with habits, expectations, certain algorithms of action and thereby ensures not only the stability of society, but also makes human life safe and comfortable" ^{[17, p. 168]}. It follows from the above that the scenarios of behavior available in personal history, due to the consolidation of the habit of acting in a certain way in a person, allows you to form stable patterns of behavior and thus regulate the actions of each of the participants in social interaction. Living through a variety of completely diverse identities and lifestyles through the observation of personal stories on the Internet, each individual social subject fills his life with vivid experiences. Having appropriated a new narrative form, autonomous communicator subjects in the global web determine habits and thus create a set of rituals that make it possible to move out of fragmented everyday life into the realm of constancy and normative determination.

Rituals in personal stories are closely related to the transmission of values that the viewers of these stories perceive in one way or another ^[18]. Through the broadcast of such short video messages, it becomes possible to form a value picture of the world, and to do this purposefully and in an organized manner in order to improve the quality of fixation of stereotypes of behavior and actions of people in specific situations. It should be assumed that Y.A. Khmarina rightly defines the role of any ritual, including the one that is embedded in the structure of personal stories. The scientist believes that the ritual, which "consists in creating and maintaining solidarity within groups, a sense of group belonging, we will call social. The purpose of such a ritual is connected with the maintenance of the social structure of society through the reproduction of socially significant forms of behavior" ^{[19, p. 59]}. The presence of such clearly defined goals makes personal history not only and not so much the result of personal aspirations and the realization of private life. The story becomes public, forms whole social groups (according to interests), i.e. creates a system of social determinants, thus overcoming the fragmentation of everyday life of modern culture.

As a result, so-called historical constants can be formed, on the basis of which it becomes possible to deal with excessive individualization and fragmented everyday life ^[20]. The same foundation becomes a factor in the formation of historical consciousness. In this regard, it makes sense to say that personal stories are becoming an important structural element of modern public space. They are an expression of social reality, subjective in nature, which, however, does not prevent them from performing the functions of minimizing the consequences of fragmentation of everyday life.

On the one hand, stories form a holistic image of a particular individual, creating subjective ways of existence in it, which, moreover, are divided into separate fragments. However, in the process of personal stories, a whole idea of normatively fixed and approved behaviors is formed, which in turn become a set of habits and rituals. Each of the latter uses the narrative formed by the story to move from the subjective and subjective mode of existence of sociality to a truly collective principle of the organization of society as a system. All this entails the opportunity to overcome the fragmentation of modern everyday life and create a whole intersubjective interaction.