The variety of ways of knowledge and forms of human knowledge. Self-knowledge. The variety of ways and forms of social development Questions for self-test

Homework based on text
A. Toynbee. Acute problems of modern civilization.

1. How does the author evaluate the view of the history of society as a single process? Highlight this assessment in the text.
Answer:
The author believes that it is more correct to evaluate society not as a single process, since “The false concept of the “unity of history” based on Western society has another incorrect premise - the idea of ​​​​straightforward development.”

2. What does the author call the “challenge of history”?
Answer:
The author calls the “challenge of history” the tests, some of the difficulties to which different types of societies and people themselves are exposed.
3. How do different societies respond to “challenges”?
Answer:
Some die immediately, others survive, but they are very, very weak, others, on the contrary, after the “challenge of history”, are ready for new challenges, others follow the more adapted pioneers.
4. Give your own examples to the thesis about different options for responding to challenges.
Answer:
For example, three different students received a bad grade in some subject. After this, one student decided that this was simply not his subject and calmly, without any effort, began to continue to sit in class, as if he had not been given a bad mark, another student became offended by everyone and stopped studying altogether, and the third student learned everything in such a way that I passed it perfectly the very next lesson.
5. Which analogy more accurately matches the author’s view of the historical process:
- a steam locomotive with carriages following the rails in one direction;
- a steam locomotive from which trailers are detached along the way;
- a locomotive that, when the switch turns, goes in one direction, and the cars go in the other?
Answer:

It seems to me that “a steam locomotive from which trailers are detached along the way” most accurately corresponds to the historical process, since as a result of tests, divisions and changes occur. For example, some societies survive, others do not.
There are several approaches to history: civilizational, formational approaches.
Civilization approach:
Compiled by: A. Toynbee, W. Rostow and others.
With a civilizational approach, the main criterion is the spiritual and cultural factor (religion, worldview, worldview, historical development, territorial location, originality of customs, traditions, etc.).
Formative approach:
Compiled by: K. Marx, F. Engels, V.I. Lenin
With the formational approach, the main classification criterion is socio-economic formations, the basis of which is the basis (economic relations), and everything else is called the superstructure. The classifying category here is the historical type of state.
But the criteria of the formational approach cannot be extended to all states. Also, this approach underestimates spiritual factors.
Theory of post-industrial society (D. Bell)
-Pre-industrial type(the state of a person with nature untouched, not transformed by man).
-Industrial type(the state of a person with nature already mastered)
-Post-industrial type(instead of the relationship between man and nature comes the relationship between people)
The pre-industrial type is also called traditional and agrarian, and the post-industrial type is called information.
Theory of modernization (O. Toffler)
-Two types of societies: traditional and modern.
-The process of transition from a traditional society to a modern one is called modernization.
Traditional, industrial and information societies have the following characteristics:

Social progress in those created in the 18th-19th centuries. in the works of J. Condorcet, G. Hegel, K. Marx and other philosophers was understood as a natural movement along a single main path for all humanity. On the contrary, in the concept of local civilizations, progress is seen to occur in different civilizations in different ways.
If you take a mental look at the course of world history, you will notice many similarities in the development of different countries and peoples. Primitive society was everywhere replaced by a state-controlled society. Feudal fragmentation was replaced by centralized monarchies. Bourgeois revolutions took place in many countries. Colonial empires collapsed and dozens of independent states emerged in their place. You yourself could continue listing similar events and processes that took place in different countries, on different continents. This similarity reveals the unity of the historical process, a certain identity of successive orders, the common destinies of different countries and peoples.
At the same time, the specific paths of development of individual countries and peoples are diverse. There are no peoples, countries, states with the same history. The diversity of concrete historical processes is caused by differences in natural conditions, the specifics of the economy, the uniqueness of spiritual culture, the peculiarities of the way of life, and many other factors. Does this mean that each country is predetermined by its own development option and that it is the only possible one?Historical experience shows that under certain conditions, various options for solving pressing problems are possible, a choice of methods, forms, and paths for further development is possible, i.e. a historical alternative. Alternative options are often offered by certain groups of society and various political forces.
Let us remember that during the preparation of the Peasant Reform carried out in Russia in 1861, different social forces proposed different forms of implementing changes in the life of the country. Some defended the revolutionary path, others - the reformist one. But among the latter there was no unity. Several reform options were proposed.
And in 1917-1918. A new alternative arose before Russia: either a democratic republic, one of the symbols of which was a popularly elected Constituent Assembly, or a republic of Soviets led by the Bolsheviks.
In each case, a choice was made. This choice is made by statesmen, ruling elites, and the masses, depending on the balance of power and influence of each of the subjects of history.
Any country, any people at certain moments in history are faced with a fateful choice, and its history is carried out in the process of realizing this choice.
The variety of ways and forms of social development is unlimited. It is included within the framework of certain trends in historical development.
So, for example, we saw that the abolition of outdated serfdom was possible both in the form of a revolution and in the form of reforms carried out by the state. And the urgent need to accelerate economic growth in different countries was carried out either by attracting new and new natural resources, i.e. extensively, or by introducing new equipment and technology, improving the skills of workers, based on increased labor productivity, i.e. intensive way. In different countries or in the same country, different options for implementing the same type of changes may be used.
Thus, the historical process, in which general trends manifest themselves - the unity of diverse social development, creates the possibility of choice, on which the uniqueness of the paths and forms of further movement of a given country depends. This speaks to the historical responsibility of those who make this choice.

The diversity of ways of knowing and forms of human knowledge.

Self-knowledge- the subject's consciousness of himself in contrast to the other - other subjects and the world in general; This is a person’s awareness of his social status and his vital needs, thoughts, feelings, motives, instincts, experiences, actions.

Stages (or stages) of development of self-knowledge:

• The discovery of the “I” occurs at the age of 1 year.
• By the age of two or three, a person begins to separate the result of his actions from the actions of others and clearly understands himself as an actor.
• By the age of seven, the ability to evaluate oneself (self-esteem) is formed.
• Adolescence and adolescence is a stage of active self-knowledge, searching for oneself and one’s own style. The period of formation of social and moral assessments is coming to an end.

• Evaluations of others and status in the peer group.
• Correlation between “Real Self” and “Ideal Self.”
• Assessing the results of your activities.

• Self-knowledge is gaining information about yourself.
• Emotional and valuable attitude towards oneself.
• Self-regulation of behavior.

• Self-awareness contributes to the achievement of internal consistency of the personality, identity with oneself in the past, present and future.
• Determines the nature and features of the interpretation of acquired experience.
• Serves as a source of expectations about oneself and one’s behavior.

In modern psychology there are three types of self-esteem:

• understated (a set of psychological and emotional feelings of a person, expressed in a sense of one’s own inferiority and an irrational belief in the superiority of others over oneself. An inferiority complex arises due to various reasons, such as: discrimination, mental trauma, one’s own mistakes and failures, etc. An inferiority complex significantly affects a person’s well-being and behavior.)
• normal (a person’s objective assessment of himself as internally positive or negative to some extent.)
• inflated (exorbitant pride, arrogance, arrogance, selfishness)

Community development- the process of development of a single social organism, characterized by irreversibility, direction and regularity.

The positions of scientists on the issue of the typology of societies and civilizations diverge. Some distinguish agrarian, industrial and post-industrial society. Others talk about traditional and Western civilization. There are also those who distinguish non-progressive, cyclical and progressive types of development. At the same time, the non-progressive type, in fact, corresponds to the primitive era, which most scientists attribute to the pre-civilization period of development. The cyclic type is eastern civilizations, and the progressive type is Western civilizations.

• Cyclic- a unified world history is considered as a process of cyclical development of closed local cultures. Those. a model in which the historical stages of social development do not replace each other along an ascending line of development, but simply replace each other. Representatives: O. Spengler, N. Danilevsky, A. Toynbee and others.
• Linear ascending- a model in which society goes through a series of historical successive stages that replace each other. Representatives: K. Marx, D. Bell, G. Hegel and others.

Civilizational approach

Civilizational approach denies the unity of the world historical process, declares the closed (cyclical) development of each civilization. The basis of this development is spiritual culture.

Allows you to deeply study the history of specific peoples and societies in all their originality;

Places man and his spiritual life at the center of research;

Allows you to draw attention to the accumulation of spiritual values, the continuity of the historical process, to show the interconnections and continuity of national cultures;

History is not considered as a single process of development of all humanity;

Peoples are studied in isolation;

It is difficult to identify a pattern in the historical process.

Formational approach

Developed by K. Marx and F. Engels. Its meaning lies in the natural change of socio-economic formations. They proceeded from the fact that the material activity of people always appears in the form of a specific mode of production. According to this theory, humanity in its development goes through a number of stages (formations), each of which is distinguished by its base and corresponding superstructure.

The mode of production is the unity of productive forces and production relations. Productive forces include the subject of labor, the means of labor and man.

It is easy to identify patterns in the historical process;

Studies all peoples together, without isolating individual ones;

Absolutization of the economic factor in the life of society;

Unilinear understanding of the historical process;

Many peoples have not passed through all or even most formations in their development;

Insufficient attention is paid to the originality, uniqueness, uniqueness of individual societies and peoples.

Base and superstructure– categories of historical materialism that characterize the structure of a socio-economic formation.

Basis– a set of historically determined production relations between people, i.e. relations arising in the process of production, distribution, exchange and consumption of material goods.

Superstructure– a set of political, legal, ideological and other relations that include the state, political parties, public organizations, as well as the ideology and psychology of various social groups or society as a whole, associated views, theories, ideas, illusions.

Public class– category of historical materialism; means a large group of people, differing in place in a certain production system, in their relationship (mostly fixed and formalized in laws) to the means of production, in their role in the social organization of labor, and, consequently, in the methods of obtaining and the size of that share of social wealth, which they have.

Modernization– the process of the historical transition of society from the agrarian to the industrial stage of civilization, which includes interdependent institutional political, economic and sociocultural changes: the establishment of a system of parliamentary democracy, a market economy and an independent autonomous individual.

Social progress in those created in the 18th-19th centuries. in the works of J. Condorcet, G. Hegel, K. Marx and other philosophers was understood as a natural movement along a single main path for all humanity. On the contrary, in the concept of local civilizations, progress is seen to occur in different civilizations in different ways. If you take a mental look at the course of world history, you will notice many similarities in the development of different countries and peoples. Primitive society was everywhere replaced by a state-controlled society. Feudal fragmentation was replaced by centralized monarchies. Bourgeois revolutions took place in many countries. Colonial empires collapsed and dozens of independent states emerged in their place. You yourself could continue listing similar events and processes that took place in different countries, on different continents. This similarity reveals the unity of the historical process, a certain identity of successive orders, the common destinies of different countries and peoples. At the same time, the specific paths of development of individual countries and peoples are diverse. There are no peoples, countries, states with the same history. The diversity of concrete historical processes is caused by differences in natural conditions, the specifics of the economy, the uniqueness of spiritual culture, the peculiarities of the way of life, and many other factors. Does this mean that each country is predetermined by its own development option and that it is the only possible one? Historical experience shows that under certain conditions, various options for solving pressing problems are possible, a choice of methods, forms, and paths for further development is possible, i.e., a historical alternative. Alternative options are often offered by certain groups of society and various political forces. Let us remember that during the preparation of the Peasant Reform carried out in Russia in 1861, different social forces proposed different forms of implementing changes in the life of the country. Some defended the revolutionary path, others - the reformist one. But among the latter there was no unity. Several reform options were proposed. And in 1917-1918. A new alternative arose before Russia: either a democratic republic, one of the symbols of which was a popularly elected Constituent Assembly, or a republic of Soviets led by the Bolsheviks. In each case, a choice was made. This choice is made by statesmen, ruling elites, and the masses, depending on the balance of power and influence of each of the subjects of history. Any country, any people at certain moments in history are faced with a fateful choice, and its history is carried out in the process of realizing this choice. The variety of ways and forms of social development is not unlimited. It is included within the framework of certain trends in historical development. So, for example, we saw that the abolition of outdated serfdom was possible both in the form of a revolution and in the form of reforms carried out by the state. And the urgent need to accelerate economic growth in different countries was carried out either by attracting new and new natural resources, i.e. extensively, or by introducing new equipment and technology, improving the skills of workers, based on increased labor productivity, i.e. intensive way. In different countries or in the same country, different options for implementing the same type of changes may be used. Thus, the historical process, in which general trends manifest themselves - the unity of diverse social development, creates the possibility of choice, on which the uniqueness of the paths and forms of further movement of a given country depends. This speaks to the historical responsibility of those who make this choice. Basic concepts: social progress, regression, many variations of social development. Terms: historical alternative, criterion of progress.

Evolution and revolution

Evolution and revolution (Latin evolutio - deployment and revolutio - turn, change) are concepts used to characterize various aspects of development. Evolution in a broad sense is understood as a change in being and consciousness (in this sense, the concept of evolution is close in content to the concept of development), including both quantitative and qualitative transformations. The correlation of the latter in development is expressed through the correlation of the concepts of evolution (in the narrow sense) and revolution. Accordingly, the term evolution denotes more or less slow, gradual, quantitative changes, and revolution denotes radical, qualitative, abrupt transformations. The criterion for distinguishing between evolution and revolution is objective. Evolutionary changes are an increase or decrease in what exists, and revolutionary changes are the process of the emergence of something new, something that was not in the old one.

The relationship between evolution and revolution expresses the law of the transition of quantitative changes into qualitative ones. The complexity of this relationship becomes obvious when analyzing the emergence of something new. In fact: the new cannot arise from nothing, as a product of supernatural creation (see Creationism), it is always the result of previous states. At the same time, previous states by themselves cannot give rise to a new one, because the new is something fundamentally different than the states from which it arose. Within the framework of metaphysics, this contradiction is insoluble, since metaphysical thinking separates one side of the contradiction from the other and absolutizes it. Metaphysical thinking is characterized by the desire to absolutize either quantitative, evolutionary, or qualitative, revolutionary changes, tearing them apart and opposing one to the other. Development is considered either as flat evolution (Lamarck, Spencer) or as a process of causally unconditioned leaps (Cuvier). Such one-sidedness is especially harmful when analyzing social development, because it leads either to the rejection of revolutionary transformations of society, or to leftist ideas about the lack of preconditions of “revolution”, about direct “revolutionary” violence as a way to solve all problems, about the “export of revolution” (anarchism, Maoism ).

Marxist-Leninist philosophy understands development as the resolution of a contradiction inherent in a developing phenomenon. Therefore, his own negation arises in him when all the necessary conditions for this are created (in the course of evolution). However, the emergence of a new thing is possible only as a break in gradualism, a leap, a revolution. Therefore, evolution and revolution are necessary moments of any development: evolution prepares revolution, and revolution completes evolution. And vice versa, a revolution leads to a new nature of evolutionary changes. This also applies to social revolutions.

The concepts of evolution and revolution are not only correlative, but also relative: a revolutionary process in one respect can be evolutionary in another.

Concepts of revolution and reform

As the practice of social development shows, the main political forms of implementing urgent economic, social, socio-cultural changes are reforms and revolutions. Modern political science and sociology pay a lot of attention to the study of the mechanisms underlying these phenomena. The most common definition of revolution is that of S. Huntington, who considered it to be a rapid, fundamental and violent change in the dominant values ​​and myths of a society, its political institutions, social structure, leadership, government activities and policies. Reforms are partial changes in certain spheres of society, including the political one, without affecting its fundamental foundations.

According to the classic of modern political philosophy Hannah Arendt, political revolutions are a phenomenon of modern times. Until the 18th century there were no revolutions in the full sense of the word. In her opinion, the first revolutions carried out under the banner of freedom were the American and French revolutions of the late 18th century. It was then that the term “revolution” acquired its modern meaning. Initially, it arose in astronomy and meant the natural, regular rotation of stars, not subject to change and independent of human will. In the 18th century, when the word “revolution” was borrowed by political philosophy, it had a meaning directly opposite to the modern one. Boykov V.E. A decade of reforms in the memory of the Russian population // Sociology of power: Information and analytical bulletin. 2001. No. 5-6. P. 8-13.. Revolutions were understood as a return to a previously rejected order, state, and a cyclical change in forms of government. The term "revolution" was first used in a political context to refer to the restoration of the monarchy that followed the collapse of Cromwell's dictatorship and the dissolution of the Long Parliament. A few decades later, the well-known term “glorious revolution” appeared, by which contemporaries understood not the overthrow of the royal power of the Stuarts, but, on the contrary, its transfer to William and Mary, in other words, the restoration of the principle of monarchical power in all its rights and glory. From that moment on, the term “revolution” began to mean the restoration of the original order, lost or deformed due to the despotism of the absolutist government, and a little later it meant the socio-political upheavals directed against this government.

Possibility of alternative social development

In contrast to natural patterns of development, the course of history is multivariate and sometimes unpredictable due to the interaction in it of various factors that are difficult to take into account, especially subjective ones, as well as many heterogeneous driving forces.

People can often influence the pace of history, often avoid its undesirable consequences, and modify inevitable events. Peoples and nations may try to repeat the positive experience of others, to act by analogy, but such an attempt rarely achieves the goal - moreover, the result of people’s activities is sometimes directly opposite to what is desired. Historical development is also based on objective laws and trends, but their manifestation is specific to peoples, which gives scope for social creativity, a variety of paths and forms of social development, for its alternativeness.

The possibilities for alternative development of human society are especially relevant in the context of a globalizing world. Two models of globalization have emerged: liberal and “left,” socially oriented. Opponents of the unfolding real globalization propose regionalization as its specific form, which is designed to contain the pace, scale and negative consequences of globalization being implemented by Western countries, primarily the United States. The problem of choosing the paths of social development has become especially acute for humanity in connection with dangerous trends in the manipulation of information: the vectors of further development of civilization largely depend on who will dominate in the information sphere, the state or transnational corporations.

Post-reform Russia is also faced with a fateful choice: to follow in the footsteps of American globalization or to look for its regional basic values ​​of civil society - these are the main alternatives of its civilizational perspective.

The concept of culture and civilization It should be noted that the term “culture” comes from the Latin word cultura - cultivation, processing, education, development. Initially it meant cultivating the soil, cultivating it, i.e. changing it by a person in order to obtain a good harvest. Philosophers of the Renaissance defined culture as a means of forming an ideal universal personality - comprehensively educated, well-mannered, beneficially influencing the development of sciences and arts, and contributing to the strengthening of the state. They also raised the problem of civilization as a certain social structure, different from barbarism. In the 19th century a theory of the evolutionary development of culture emerged. A prominent representative of this cultural concept was the outstanding English ethnographer and historian E.B. Tylor (1832–1917). In Tylor's understanding, culture is only spiritual culture: knowledge, art, beliefs, legal and moral norms, etc. Tylor noted that in culture there is a lot that is not only universal, but also specific to individual peoples. Realizing that the development of culture is not only its internal evolution, but also the result of historical influences and borrowings, Tylor emphasized that cultural development does not occur in a straightforward manner. However, as an evolutionist, he focused his main attention on proving the cultural unity and uniformity of human development. At the same time, they did not deny the possibility of regression, backward movement, and cultural degradation. It is significant that Tylor resolves the relationship between cultural progress and regression as the predominance of the first over the second. The neo-Kantian Rickert proposes to consider culture as a system of values. He lists such values ​​as truth, beauty, transpersonal holiness, morality, happiness, personal holiness. Values ​​form a special world and a special type of activity, expressing a certain cross-section of man’s spiritual exploration of the world. Windelband emphasizes that culture is a sphere in which a person is guided by the free choice of values ​​in accordance with their understanding and awareness. According to neo-Kantianism, the world of values ​​is a world of ought: values ​​are in consciousness, their embodiment in reality creates cultural goods. Culture dies after the soul has realized all its possibilities - through peoples, languages, creeds, art, state, science, etc. Culture, according to Spengler, is the external manifestation of the soul of a people. By civilization he understands the last, final stage of the existence of any culture, when a huge concentration of people appears in large cities, technology develops, art degrades, the people turn into a “faceless mass.” Civilization, Spengler believes, is an era of spiritual decline. Many cultural concepts prove the impossibility of realizing a single culture, the opposition of the culture and civilization of the West and the East, and substantiate the technological determination of culture and civilization. Of course, cultural processes occur in inextricable connection with all social phenomena, but they also have their own specifics: they absorb universal human values. At the same time, the creativity of culture does not coincide with the creativity of history. In order to understand these processes, it is necessary to distinguish, for example, material production from material culture. The first represents the process of production of material goods and the reproduction of social relations, and the second represents a system of material values, including those included in production. Of course, culture and production are related to each other: in the field of production, culture characterizes the technical and technological level achieved by a person, the degree of implementation of technological and scientific achievements in production. While the actual production of material goods is the process of creating new use values.

Types of civilizations

Civilization is a specific form of existence and development of society. The prerequisites for the emergence of human civilization appear already in primitive society, when the rudiments of material and spiritual culture arise. The beginning of human civilization is called the period when savagery and barbarism give way to a society based on a cultural and social basis. It is clear that this period is an entire era that gradually accumulated the actual social foundations of society: a collective way of life, the satisfaction of human needs. The moment when the social order itself began to dominate over the natural one can be considered the beginning of human civilization.

Following the established classification, the following types of civilizations can be distinguished:

cosmogenic;

technogenic or industrial;

post-industrial or information civilization.

The first type of civilization covers The ancient world and the Middle Ages. It was based on tool technology and manual technology, and was characterized by a large dependence of society on natural forces, environmental conditions - the world cosmos (hence the name of civilization).

The basis of technogenic civilization is machine technology and machine technologies. This is due to the development of science and technology, the gradual transformation of science into the direct productive force of society. The social structure of this civilization is associated with wage labor, market relations, and a high level of labor productivity. In a technogenic civilization, it is impossible to avoid contradictions, which are sometimes resolved through social revolutions. But people in this era also master the possibilities of reforming social relations.

According to scientists, by the 70s. In the twentieth century, industrial technologies and the type of civilization based on them exhausted the possibilities for further development of society. This has found expression in a number of global crisis phenomena and global problems of humanity: the threat of global wars, the environmental crisis, the exhaustibility of natural resources.

In this regard, an important problem is to comprehend the further development of society. It is understood as the formation of information civilization. Its appearance is associated with qualitative changes in the information field of society, with the formation of a unified information space, the prototype of which is the global Internet.

It is information technologies that form the basis of a new type of civilization - post-industrial. The information saturation of technological processes requires an increase in the level of culture and education of members of society.

Modern civilizations

When asked how many civilizations there are in the world, different authors answer differently; Thus, Toynbee counted 21 major civilizations in human history. Today, eight civilizations are most often distinguished: 1) Western European with North American and Australian-New Zealand centers branching off from it; 2) Chinese (or Confucian); 3) Japanese; 4) Islamic; 5) Hindu; 6) Slavic-Orthodox (or Orthodox-Orthodox); 7) African (or Negroid-African) and 8) Latin American.

However, the principles of selection of modern civilizations remain controversial.

Relations between peoples and countries belonging to different civilizations are expanding in our era, but this does not level out, and sometimes strengthens, self-awareness, a sense of belonging to a given civilization. (For example, the French greeted emigrants from Poland more kindly than those from North Africa, and the Americans, who are quite loyal to the economic expansion of Western European powers, react painfully to Japanese investments in the United States.)

The “fault lines” between civilizations, according to some scientists, can be replaced in the 21st century. political and ideological boundaries of the Cold War became hotbeds of crises and even wars. One of these civilizational “fault lines” is the arc from the Islamic countries of Africa (Horn of Africa) to Central Asia of the former USSR with a whole series of recent conflicts: Muslims - Jews (Palestine - Israel), Muslims - Hindus (India), Muslims - Buddhists (Myanmar ). It seems that humanity will have enough wisdom to avoid confrontation between civilizations.

Technogenic civilization

A historical stage in the development of Western civilization, a special type of civilizational development that formed in Europe in the 15th-17th centuries. and spread throughout the globe until the end of the 20th century.

The main role in the culture of this type of civilization is occupied by scientific rationality, the special value of reason and the progress of science and technology based on it are emphasized.

Characteristic features: 1) rapid change in technique and technology due to systematic application in the production of scientific knowledge; 2) as a result of the merger of science and production, a scientific and technological revolution occurred, which significantly changed the relationship between man and nature, the place of man in the production system; 3) accelerating renewal of the artificially created human-made environment in which his life activity directly takes place. This is accompanied by the increasing dynamics of social connections and their relatively rapid transformation. Sometimes, over the course of one or two generations, a change in lifestyle occurs and a new type of personality is formed. On the basis of technogenic civilization, two types of society have formed - industrial society and post-industrial society.

To indicate the historical characteristics of a particular type of civilization, the division of all types of civilizations into two main types is used: primary civilizations and secondary civilizations. Primary civilizations are ancient civilizations that grew directly from primitiveness and did not rely on a previous civilizational tradition. Secondary ones arose relatively later and mastered the cultural and historical experience of ancient societies.

The current state of civilizational development has led to the formation of a global civilization.