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Culture (//, from Latin: cultura, lit. "cultivation") is a concept based on a term first used in classical antiquity by the Roman orator Cicero: "cultura animi" (cultivation of the soul). This non-agricultural use of the term "culture" re-appeared in modern Europe in the 17th century referring to the betterment or refinement of individuals, especially through education. During the 18th and 19th century it came to refer more frequently to the common reference points of whole peoples, and discussion of the term was often connected to national aspirations or ideals. Some scientists such as Edward Tylor used the term "culture" to refer to a universal human capacity.
In the 20th century, "culture" emerged as a central concept in anthropology, encompassing the range of human phenomena that cannot be directly attributed to genetic inheritance. Specifically, the term "culture" in American anthropology had two meanings:
Distinctions are currently made between the physical artifacts created by a society, its so-called material culture, and everything else, the intangibles such as language, customs, etc. that are the main referent of the term "culture".
Culture is central to the way we view, experience, and engage with all aspects of our lives and the world around us. Thus, even our definitions of culture are shaped by the historical, political, social, and cultural contexts in which we live. 
The modern term "culture" is based on a term used by the Ancient Roman orator Cicero in his Tusculanae Disputationes, where he wrote of a cultivation of the soul or "cultura animi", using an agricultural metaphor for the development of a philosophical soul, understood teleologically as the highest possible ideal for human development. Samuel Pufendorf took over this metaphor in a modern context, meaning something similar, but no longer assuming that philosophy was man's natural perfection. His use, and that of many writers after him "refers to all the ways in which human beings overcome their original barbarism, and through artifice, become fully human".
As described by philosopher Edward S. Casey (1996): "The very word culture meant "place tilled" in Middle English, and the same word goes back to Latin colere, "to inhabit, care for, till, worship." To be cultural, to have a culture, is to inhabit a place sufficiently intensely to cultivate it - to be responsible for it, to respond to it, to attend to it caringly."
As described by Velkley:
The term "culture," which originally meant the cultivation of the soul or mind, acquires most of its later modern meanings in the writings of the 18th-century German thinkers, who were on various levels developing Rousseau's criticism of ″modern liberalism and Enlightenment″. Thus a contrast between "culture" and "civilization" is usually implied in these authors, even when not expressed as such. Two primary meanings of culture emerge from this period: culture as the folk-spirit having a unique identity and culture as cultivation of waywardness or free individuality. The first meaning is predominant in our current use of the term "culture," although the second still plays a large role in what we think culture should achieve, namely the full "expression" of the unique or "authentic" self.
Cultural invention has come to mean any innovation that is new and found to be useful to a group of people and expressed in their behavior but which does not exist as a physical object. Humanity is in a global "accelerating culture change period", driven by the expansion of international commerce, the mass media, and above all, the human population explosion, among other factors.
Cultures are internally affected by both forces encouraging change and forces resisting change. These forces are related to both social structures and natural events, and are involved in the perpetuation of cultural ideas and practices within current structures, which themselves are subject to change. (See structuration.)
Social conflict and the development of technologies can produce changes within a society by altering social dynamics and promoting new cultural models, and spurring or enabling generative action. These social shifts may accompany ideological shifts and other types of cultural change. For example, the U.S. feminist movement involved new practices that produced a shift in gender relations, altering both gender and economic structures. Environmental conditions may also enter as factors. For example, after tropical forests returned at the end of the last ice age, plants suitable for domestication were available, leading to the invention of agriculture, which in turn brought about many cultural innovations and shifts in social dynamics.
Cultures are externally affected via contact between societies, which may also produce—or inhibit—social shifts and changes in cultural practices. War or competition over resources may impact technological development or social dynamics. Additionally, cultural ideas may transfer from one society to another, through diffusion or acculturation. In diffusion, the form of something (though not necessarily its meaning) moves from one culture to another. For example, hamburgers, fast food in the United States, seemed exotic when introduced into China. "Stimulus diffusion" (the sharing of ideas) refers to an element of one culture leading to an invention or propagation in another. "Direct Borrowing" on the other hand tends to refer to technological or tangible diffusion from one culture to another. Diffusion of innovations theory presents a research-based model of why and when individuals and cultures adopt new ideas, practices, and products.
Acculturation has different meanings, but in this context refers to replacement of the traits of one culture with those of another, such as what happened to certain Native American tribes and to many indigenous peoples across the globe during the process of colonization. Related processes on an individual level include assimilation (adoption of a different culture by an individual) and transculturation.
The German philosopher Immanuel Kant (1724–1804) has formulated an individualist definition of "enlightenment" similar to the concept of bildung: "Enlightenment is man's emergence from his self-incurred immaturity." He argued that this immaturity comes not from a lack of understanding, but from a lack of courage to think independently. Against this intellectual cowardice, Kant urged: Sapere aude, "Dare to be wise!" In reaction to Kant, German scholars such as Johann Gottfried Herder (1744–1803) argued that human creativity, which necessarily takes unpredictable and highly diverse forms, is as important as human rationality. Moreover, Herder proposed a collective form of bildung: "For Herder, Bildung was the totality of experiences that provide a coherent identity, and sense of common destiny, to a people."
In 1795, the great linguist and philosopher Wilhelm von Humboldt (1767–1835) called for an anthropology that would synthesize Kant's and Herder's interests. During the Romantic era, scholars in Germany, especially those concerned with nationalist movements—such as the nationalist struggle to create a "Germany" out of diverse principalities, and the nationalist struggles by ethnic minorities against the Austro-Hungarian Empire—developed a more inclusive notion of culture as "worldview"(Weltanschauung). According to this school of thought, each ethnic group has a distinct worldview that is incommensurable with the worldviews of other groups. Although more inclusive than earlier views, this approach to culture still allowed for distinctions between "civilized" and "primitive" or "tribal" cultures.
In 1860, Adolf Bastian (1826–1905) argued for "the psychic unity of mankind". He proposed that a scientific comparison of all human societies would reveal that distinct worldviews consisted of the same basic elements. According to Bastian, all human societies share a set of "elementary ideas" (Elementargedanken); different cultures, or different "folk ideas" (Völkergedanken), are local modifications of the elementary ideas. This view paved the way for the modern understanding of culture. Franz Boas (1858–1942) was trained in this tradition, and he brought it with him when he left Germany for the United States.
In the 19th century, humanists such as English poet and essayist Matthew Arnold (1822–1888) used the word "culture" to refer to an ideal of individual human refinement, of "the best that has been thought and said in the world." This concept of culture is comparable to the German concept of bildung: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world."
In practice, culture referred to an élite ideal and was associated with such activities as art, classical music, and haute cuisine. As these forms were associated with urban life, "culture" was identified with "civilization" (from lat. civitas, city). Another facet of the Romantic movement was an interest in folklore, which led to identifying a "culture" among non-elites. This distinction is often characterized as that between high culture, namely that of the ruling social group, and low culture. In other words, the idea of "culture" that developed in Europe during the 18th and early 19th centuries reflected inequalities within European societies.
Matthew Arnold contrasted "culture" with anarchy; other Europeans, following philosophers Thomas Hobbes and Jean-Jacques Rousseau, contrasted "culture" with "the state of nature". According to Hobbes and Rousseau, the Native Americans who were being conquered by Europeans from the 16th centuries on were living in a state of nature; this opposition was expressed through the contrast between "civilized" and "uncivilized." According to this way of thinking, one could classify some countries and nations as more civilized than others and some people as more cultured than others. This contrast led to Herbert Spencer's theory of Social Darwinism and Lewis Henry Morgan's theory of cultural evolution. Just as some critics have argued that the distinction between high and low cultures is really an expression of the conflict between European elites and non-elites, some critics have argued that the distinction between civilized and uncivilized people is really an expression of the conflict between European colonial powers and their colonial subjects.
Other 19th-century critics, following Rousseau have accepted this differentiation between higher and lower culture, but have seen the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential nature. These critics considered folk music (as produced by "the folk", i.e., rural, illiterate, peasants) to honestly express a natural way of life, while classical music seemed superficial and decadent. Equally, this view often portrayed indigenous peoples as "noble savages" living authentic and unblemished lives, uncomplicated and uncorrupted by the highly stratified capitalist systems of the West.
In 1870 the anthropologist Edward Tylor (1832–1917) applied these ideas of higher versus lower culture to propose a theory of the evolution of religion. According to this theory, religion evolves from more polytheistic to more monotheistic forms. In the process, he redefined culture as a diverse set of activities characteristic of all human societies. This view paved the way for the modern understanding of culture.
Although anthropologists worldwide refer to Tylor's definition of culture, in the 20th century "culture" emerged as the central and unifying concept of American anthropology, where it most commonly refers to the universal human capacity to classify and encode human experiences symbolically, and to communicate symbolically encoded experiences socially. American anthropology is organized into four fields, each of which plays an important role in research on culture: biological anthropology, linguistic anthropology, cultural anthropology, and archaeology. Research in these fields has influenced anthropologists working in other countries to different degrees.
The sociology of culture concerns culture—usually understood as the ensemble of symbolic codes used by a society—as it is manifested in society. For Georg Simmel, culture referred to "the cultivation of individuals through the agency of external forms which have been objectified in the course of history". Culture in the sociological field can be defined as the ways of thinking, the ways of acting, and the material objects that together shape a people's way of life. Culture can be any of two types, non-material culture or material culture.
Cultural sociology first emerged in Weimar Germany, where sociologists such as Alfred Weber used the term Kultursoziologie (cultural sociology). Cultural sociology was then "reinvented" in the English-speaking world as a product of the "cultural turn" of the 1960s, which ushered in structuralist and postmodern approaches to social science. This type of cultural sociology may loosely be regarded as an approach incorporating cultural analysis and critical theory. Cultural sociologists tend to reject scientific methods, instead hermeneutically focusing on words, artifacts and symbols. "Culture" has since become an important concept across many branches of sociology, including resolutely scientific fields like social stratification and social network analysis. As a result, there has been a recent influx of quantitative sociologists to the field. Thus there is now a growing group of sociologists of culture who are, confusingly, not cultural sociologists. These scholars reject the abstracted postmodern aspects of cultural sociology, and instead look for a theoretical backing in the more scientific vein of social psychology and cognitive science. "Cultural sociology" is one of the largest sections of the American Sociological Association. The British establishment of cultural studies means the latter is often taught as a loosely-distinct discipline in the UK.
The sociology of culture grew from the intersection between sociology, as shaped by early theorists like Marx, Durkheim, and Weber, and with the growing discipline of anthropology where researchers pioneered ethnographic strategies for describing and analyzing a variety of cultures around the world. Part of the legacy of the early development of the field is still felt in the methods (much of cultural sociological research is qualitative) in the theories (a variety of critical approaches to sociology are central to current research communities) and substantive focus of the field. For instance, relationships between popular culture, political control, and social class were early and lasting concerns in the field.
In the United Kingdom, sociologists and other scholars influenced by Marxism, such as Stuart Hall (1932-2014) and Raymond Williams (1921-1988), developed cultural studies. Following nineteenth-century Romantics, they identified "culture" with consumption goods and leisure activities (such as art, music, film, food, sports, and clothing). Nevertheless, they saw patterns of consumption and leisure as determined by relations of production, which led them to focus on class relations and the organization of production. In the United States, "Cultural Studies" focuses largely on the study of popular culture, that is, on the social meanings of mass-produced consumer and leisure goods. Richard Hoggart coined the term in 1964 when he founded the Birmingham Centre for Contemporary Cultural Studies or CCCS. It has since become strongly associated with Stuart Hall, who succeeded Hoggart as Director. Cultural studies in this sense, then, can be viewed as a limited concentration scoped on the intricacies of consumerism, which belongs to a wider culture sometimes referred to as "Western Civilization" or as "Globalism."
From the 1970s onward, Stuart Hall's pioneering work, along with that of his colleagues Paul Willis, Dick Hebdige, Tony Jefferson, and Angela McRobbie, created an international intellectual movement. As the field developed it began to combine political economy, communication, sociology, social theory, literary theory, media theory, film/video studies, cultural anthropology, philosophy, museum studies and art history to study cultural phenomena or cultural texts. In this field researchers often concentrate on how particular phenomena relate to matters of ideology, nationality, ethnicity, social class, and/or gender. Cultural studies has a concern with the meaning and practices of everyday life. These practices comprise the ways people do particular things (such as watching television, or eating out) in a given culture. This field studies the meanings and uses people attribute to various objects and practices. Specifically, culture involves those meanings and practices held independently of reason. Watching television in order to view a public perspective on a historical event should not be thought of as culture, unless referring to the medium of television itself, which may have been selected culturally; however, schoolchildren watching television after school with their friends in order to "fit in" certainly qualifies, since there is no grounded reason for one's participation in this practice. Recently, as capitalism has spread throughout the world (a process called globalization), cultural studies has begun[when?] to analyse local and global forms of resistance to Western hegemony.
In the context of cultural studies, the idea of a text includes not only written language, but also films, photographs, fashion or hairstyles: the texts of cultural studies comprise all the meaningful artifacts of culture. Similarly, the discipline widens the concept of "culture". "Culture" for a cultural-studies researcher not only includes traditional high culture (the culture of ruling social groups) and popular culture, but also everyday meanings and practices. The last two, in fact, have become the main focus of cultural studies. A further and recent approach is comparative cultural studies, based on the disciplines of comparative literature and cultural studies.
Scholars in the United Kingdom and the United States developed somewhat different versions of cultural studies after the late 1970s. The British version of cultural studies had originated in the 1950s and 1960s, mainly under the influence first of Richard Hoggart, E. P. Thompson, and Raymond Williams, and later that of Stuart Hall and others at the Centre for Contemporary Cultural Studies at the University of Birmingham. This included overtly political, left-wing views, and criticisms of popular culture as "capitalist" mass culture; it absorbed some of the ideas of the Frankfurt School critique of the "culture industry" (i.e. mass culture). This emerges in the writings of early British cultural-studies scholars and their influences: see the work of (for example) Raymond Williams, Stuart Hall, Paul Willis, and Paul Gilroy.
In the United States, Lindlof and Taylor write, "Cultural studies [were] grounded in a pragmatic, liberal-pluralist tradition". The American version of cultural studies initially concerned itself more with understanding the subjective and appropriative side of audience reactions to, and uses of, mass culture; for example, American cultural-studies advocates wrote about the liberatory aspects of fandom. The distinction between American and British strands, however, has faded. Some researchers, especially in early British cultural studies, apply a Marxist model to the field. This strain of thinking has some influence from the Frankfurt School, but especially from the structuralist Marxism of Louis Althusser and others. The main focus of an orthodox Marxist approach concentrates on the production of meaning. This model assumes a mass production of culture and identifies power as residing with those producing cultural artifacts. In a Marxist view, those who control the means of production (the economic base) essentially control a culture. Other approaches to cultural studies, such as feminist cultural studies and later American developments of the field, distance themselves from this view. They criticize the Marxist assumption of a single, dominant meaning, shared by all, for any cultural product. The non-Marxist approaches suggest that different ways of consuming cultural artifacts affect the meaning of the product. This view comes through in the book Doing Cultural Studies: The Story of the Sony Walkman (by Paul du Gay et al.), which seeks to challenge the notion that those who produce commodities control the meanings that people attribute to them. Feminist cultural analyst, theorist and art historian Griselda Pollock contributed to cultural studies from viewpoints of art history and psychoanalysis. The writer Julia Kristeva is among influential voices at the turn of the century, contributing to cultural studies from the field of art and psychoanalytical French feminism.
Petrakis and Kostis (2013) divide cultural background variables into two main groups:
Raimon Panikkar pointed out 29 ways in which cultural change can be brought about. Some of these are: growth, development, evolution, involution, renovation, reconception, reform, innovation, revivalism, revolution, mutation, progress, diffusion, osmosis, borrowing, eclecticism, syncretism, modernization, indigenization, and transformation.
In his book Future Shock, written in 1970, futurist Alvin Toffler analysed the modern human condition as a state of shock caused by the experience of "too much change in too short a period of time".
According to Ernest Becker and Terror Management Theory, culture developed due to an unconscious fear of death and insignificance that came about as a byproduct of acquiring a bigger brain and greater self-awareness. Culture thus generated a large number of activities in which humans could attain the illusion that they are individuals of value in a world of meaning, as well as a sense of symbolic immortality, by contributing to an entity (culture) that continues on after the death of the individual:
The real world is simply too terrible to admit. It tells man that he is a small trembling animal who will someday decay and die. Culture changes all of this, makes man seem important, vital to the universe, immortal in some ways. 'Civilized' society is a hopeful belief and protest that science, art, money and goods make man count for more than any other animal.
Since this self-esteem, gained through the social meaning granted by culture, is often tied to our sense of right and wrong, and is one to which humans most hold on to in order to decrease death-related anxiety, conflicting cultural world-views or distributions of cultural value have resulted in extraordinary amounts of destructive behavior:
The last thing man can admit to himself is that his life-ways are arbitrary: this is one of the reasons that people often show derisive glee and scorn over the 'strange' customs of other lands—it is a defense against the awareness that his own way of life may be just as fundamentally contrived as any other. One culture is always a potential menace to another because it is a living example that life can go on heroically with a value framework totally alien to one's own.
Self-esteem is often equivalent to "righteousness" or feeling "right." Which means that self-esteem is based on an active passion: man cannot feel right unless he lives the heroic victory over evil, satisfying his hunger for righteous self-expansion and perpetuation. In seeking to avoid evil, man is responsible for bringing more evil into the world than organisms could ever do merely by exercising their digestive tracts.
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