2 3 Aesthetic elements in the culture of primitive days

Systematization of the laws of artistic activity and the analysis of expressive forms of reality begins as a scientific problem in ancient Greece. However, the concept of expedient forms, the severity of these forms, cinnamon in aesthetic in human life has a much longer history. Aesthetic formation, creation of expressive forms is known from the depths of centuries. It began the times of the Upper Paleolithic, about 35-40 thousand years BC, and the reflection on the aesthetic phenomena is recorded for the first time in the countries of the ancient Civilizations of the Middle East Modern science reveals a great interest in the historical past of mankind, in particular in terms of the formation of formative skills and perceptions about the environment and the place of man in it. From ancient times numerous images of animals left on the walls of the caves - the dwellings of Paleolithic man (the caves of Lyasko and Trois Frere - in France, Altamira - in the north of Spain, Kapova Cave - in the Urals, Stone Tomb - in Ukraine, etc.) Modern man is struck by a subtle model with knowledge of anatomy of figures and transmission of mental images. Of them, polychrome, certifying good color mastering. The growth of skills (visual techniques), compositions, and a variety of scenes can be traced. In XX there was a hip ozeza about the role of numerous hand images. Some researchers (A Braille, A Luke) see in the image of the silhouette of the hand, the formation of fine art has begun. The hypothesis of the ritual images of animals used for religious ceremonies is quite common. It is impossible to separate magical and mythical experience from practical experience, since human consciousness has a synchronic character. The data of modern anthropology, archeology, and paleoanthropology confirm: art developed on the basis of collective experience and from the needs of collective magical ritual actions that had a spiritual practical practical stimulator, stimulate the development of consciousness \ "The real human consciousness, - says the famous psychologist C Rubinstein, - in contrast to the theoretical abstraction of consciousness in general - it is always practical consciousness, in it the essential role is played by the relation of things to the needs and actions of the subject as a public individual and his relation to the world around him "[12, from the 168th birthday” [12, p. 168].

Despite the validity of this opinion, it is equally important that a person clearly separates himself from the world around him and creates another - symbolic reality as its inherent environment of life. This is an anthropomorphic, there is a humanization of natural forces and creating relationships with them, have a certain person, and not by natural forces, the character of B. Cassirer, exploring early forms of thinking (the mythological period), concludes: the myth is not a reflection of existing being, but acts as a special way of forming an image that reaches beyond The remaining sensory perceptions of reality The philosopher considers the myth to be an early form of etetical fantasies. Its function is \ "building \" of the world - creating its image using symbolic forms (language, expressive objectivity, rituals, visual). This world is the subject of human development and that has an aesthetic character, because it is the world of imagined images that must be experienced and experienced. A person is defined in the status of a person if she mastered the human experience of relationships with her that received design in Zakh and fixed as the achievement of consciousness in the myths, rituals, ways of organizing life and communication, numerous types of object-practical activities related to the natural world, all of the achievements of human consciousness arise from the symbolic world. The myth of reality - the natural givenness of the world - is an activity of its formation, a creative act It is the formation of the sensually-given image of her natural forces, personifying the human attitude towards them, objectified and images of fear, devotion and respect, or unity of Wow and other (gods, demons, ghouls, water, etc.) B. Cassirer comes hangs: \ "The mythological world is not because \" specific \ "because it deals with sensually-objective elements of consciousness and rejects, repels everything purely \ "Abstract \" moments, all that is solely meaning and sign - it is concrete that in it both moments, the moment of things and the moment of meaning can, without distinction, turn one onto another, coalesce here into immediate unity, become \ "concretions \ "[3, p. 36]. In this connection, the typical for mythological The consciousness of the transformation of the performer of a ritual action (mythological action) on a god or demon, which he portrays, that is, material, bodily being is reversed by consciousness on a certain ideal essence, this pattern, says B. Cassirer, traces the "most primitive manifestations of magical world views to the highest manifestations of the religious spirit \ "[3, p. 53] The life of consciousness in a myth - in its figurative structure - arises self-sufficient. With reference to Levi Brüll, B. Cassirer comes to the conclusion: for the mythological There has not yet been a division of the present concept into separate elements, in particular, objective moments of perception and subjective moments of an emotional relationship. The world in mythology acts as an integrity formed by fantasy, is interconnected by connections resulting from the qualities and functions provided to objects. In this sense, the mythological consciousness - the product of aesthetic \ "processing \" reality in the imagination. Construction of objectivity in the context of mythological consciousness is the process of giving things magical entities, thanks to which they are able to influence those who communicate with them, i.e. they are \ "given \" certain functions of the spiritual plane (magical powers). Here is the beginning of the aesthetic, which is defined as the ability of real objectivity due to the symbolic meaning given to it to actually influence the mental structures of the subject of perception, being and organizing the beginning of the real values ​​of mental structures of the sub 'аkta sprijmannya, postuyuyu organizuyuchy beginning.

Aesthetic properties have a practical objectivity created by people of naive cultures. After all, the expediency of form in it takes on a universal symbolic load. For example, savages in different parts of the neti plan created rational forms from ancient times, taking the prototype of a human figure, tree trunks, forms of plants, fruits and under. not only form, but also rhythm, power, are di dynamic forms of life, therefore they are full of inner vitality and grace, as noted by researchers of early cultures [5, From 224224].

The completion of the Paleolithic and the Neolithic period - the period of the formation of agriculture, the development of handicrafts, the construction of dwellings and religious buildings - characteristic of the expansion of the subject image and the diversity of technology C Communication with the animal world (the basis of life of primitive man) is inferior due to \ "supernatural forces \": sun, moon , rain, wind, which acquire human form, become gods - the object of worship and coaxing. Mythological heroes come into contact with supernatural forces, demonstrating the possibilities of human This period is characterized by the individualization of the spiritual, including the artistic experience of previously tribal, ethnic formations. The artistic experience is of paramount importance, because it is connected with the "formation" of the surrounding world (providing images to natural forces) and the creation of objectivity. with nature, providing it with objects of a new image. It is also creating relationships in the form of ritual and ceremonial actions both in relation to natural phenomena and in relation to human life (for example, good practices, ceremonies and cleansing leader, ruler, and others. I leader, the ruler of that ін.).

So, the symbolically-imaginative nature of the world, which forms the consciousness of man in the early periods of history, is the phenomenon of creating the ideal (spiritual) image of the natural world as a special environment specific to human vitality.