On the media representation of the universal category of culture "sinfulness"

Semukhina Elena Aleksandrovna ORCID: 0000-0001-8560-0707 PhD in Philology Associate Professor, Department of Translation Studies and Intercultural Communication, Yuri Gagarin State Technical University of Saratov 410054, Russia, Saratov region, Saratov, Polytechnic str., 77 semuh@rambler.ru Other publications by this author

Shindel Svetlana Vladimirovna PhD in Cultural Studies Associate professor, Department of Translation Studies and Intercultural Communication, Yuri Gagarin State Technical University of Saratov 410008, Russia, Saratovskaya oblast', g. Saratov, ul. Politekhnicheskaya, 77 schindelswetlana@mail.ru Other publications by this author

Communication is inextricably linked with the culture of the social formation in which it is carried out. The practice of communication is based on cultural concepts and is regulated by them. Scientists have repeatedly addressed the problem of the interaction of culture and communication, expressing, in particular, the opinion that they are identical phenomena ^[1]. The deep interrelation and mutual influence of communication and culture are also expressed in the fact that not only is communication built based on culture, but the latter develops and exists thanks to communication ^[2].

Cultural categories are the most important units of cultural knowledge reflected in communication, including media communication ^[3]. Recall that the most well-known approaches to understanding the phenomenon of cultural categories and their definition are the theories developed by E. Hall and G. Hofstede ^{[1; 4]}.

Hall understood cultural categories as cultural facts that determine how individuals communicate and behave. According to the "cultural grammar" created by the researcher, the main cultural categories include time, context, space, social organization, study, play, etc. The scientist also created a typology of cultures depending on the attitude to these categories (high- and low-contextual cultures, monochronic and polychronic, etc.) ^[1].

According to Hofstede, the main categories of culture should be considered the so-called "mental programs," combining forms of thinking and patterns of behavior perceived and fixed in early childhood. These mechanisms further regulate human behavior. Among the mental programs, the researcher refers to the distance of power, collectivism and individualism, masculinity and femininity, avoidance of uncertainty, etc. ^[4].

We also note the well-known theory of cultural universals, by which D.P. Murdoch understands typical aspects of life that find actualization in all existing societies. These include place of residence (house), clothing, work, family ties, art, marriage, and religious beliefs ^[5].

In this study, the universal categories of culture are understood following the scientists mentioned above, typical behavior programs, and units of classification of the world that allow an individual to act effectively within the existing culture. Categories of faith and religious categories (in particular, love, faith, hope, wisdom ^[2]) belong to axiological categories that make evaluating the surrounding world, one's behavior, and other people's actions possible. Sinfulness seems to be one such cultural category.

Let's consider the structure of culture as a social phenomenon. It consists of three layers or tiers: local culture, national culture of a particular country, and global culture. If the last layer culturally unites all social formations due to the phenomenon of globalization, then national culture is a complex of values and meanings that are different for each individual nation. Due to historical or geographical conditions (for example, countries belonging to the same religion, coexistence within the same state at previous stages of development, etc.), national value structures may differ very slightly or, on the contrary, strikingly. National culture is the instrument through which the state consolidates and manages society by encouraging and forming some values and rejecting others.

Local culture extends to small collectives arising from people living together or uniting according to interests, age, etc. These cultural layers, on the one hand, overlap each other so that modern man is forced to adapt to three value structures at once ^[6]. On the other hand, there is often tension and even confrontation between them.

The answer to the question based on which mechanisms reconcile different cultural strata may lie in the plane of cultural universals. Indeed, universal cultural categories permeate all layers, being reflected both at the lowest local and global levels, crossing the national level.

As we indicated above, the category of sinfulness under study refers to cultural phenomena of this type. If we consider its manifestation at the local level, it is reflected, for example, in local superstitions and myths ^[7]. Or in the understanding of correct or erroneous behavior in people of different ages. In general, within the framework of the Christian religion, it is believed that the number of sins increases with age. However, in very old age, a person again becomes "sinless" as they are simply incapable of many condemned actions, consciously or under the influence of circumstances, turning to an ascetic lifestyle ^[8]. In addition, it is assumed that by the end of life, a person rethinks their life and becomes "closer to God."

At the national level, the category of sinfulness is realized both in religious and secular aspects. Depending on the social structure, the category of sinfulness finds different types of realization outside of religion. For example, guilt is a manifestation of sinfulness in modern European society ^[9].

Speaking about the manifestation of the category of sinfulness at the global level, it is worth noting that globalization concerns all aspects of modern life. It implies the unification of economic and educational structures, cultures, and national mass communication systems. At the same time, globalization does not lead to a simple addition and accretion but to a modification of the combined elements. In particular, the national culture is changing.

The values of global culture are transmitted through transnational mass communication systems, access to which is possible for anyone, wherever they may be. To date, such opportunities are acquired by the mass media through the Internet. Regardless of artificially imposed restrictions, the Internet penetrates everywhere, bringing with it global cultural values.

Global informatization is one of the main trends of post-industrial society, leading to the transformation of social systems ^[10] and strengthening the mediatization of public relations.