The ability to see the miraculous in the ordinary is an invariable sign of wisdom.
Ralph Waldo Emerson
“The acute lack of fairy-tale events in everyday life” - I often come across similar picture posts on the Internet.
And then I thought: Who should organize these very events for us? Where will they come from? Why do we miss them? Why spicy? And why do FANTASTIC events appear in EVERYDAY life? If they are “insufficient,” it means they were there, but disappeared somewhere and for some reason? Where? And why?
And I decided to figure out for myself where such abundantly liked statements come from.
Firstly, we are afraid/don’t know how to live “not everyday life”, i.e. we are afraid to live our lives / we don’t know / “we don’t want to know” what our life is like, we are afraid not to conform to templates and standards.
Secondly, we have no goals, we don’t know why we live. It makes no sense.
Thirdly, I can put an equal sign with this phrase with the word “BOREDOM”. We are bored with life. And why? See previous paragraph.
(This is what you need to work with! I wrote about how to do it, who does it, etc. in earlier articles).
And it’s not without reason that there are glasses in front of the little girl in the picture. They, of course, can be with Coca-Cola, or they can be with something stronger, especially if the process has been started and you have been wanting fabulous events for many, many years.
What are “Fairytale Events”? This is "Miracles". What are “miracles”?
Very accurately, in my opinion, the wise Radhanath Swami said about these very miracles in his book “The Journey Home”:
“Sitting under a spreading banyan tree, I wondered why people are so thirsty for miracles. The unsurpassed miracles performed by God surround us everywhere, but we see them every day, we get used to them and therefore do not pay attention to them. Picking up a banyan seed from the ground, I began to carefully examine it. The Lord placed a huge tree in this tiny seed, and each such tree will produce thousands more seeds. Isn't this a miracle? There are other examples. In one cloud, easily floating across the sky, God stores so much water that it can flood an entire city. When a man and woman come together to conceive a child, they do not even think about how the embryo will develop in the womb. It happens naturally. Isn't this a miracle? Different species of life are endowed with different abilities. Living creatures fly, swim, run, climb trees, crawl along walls and even create civilizations. Could this be an accident? The entire universe is an endless series of miracles.”
Remember, miracles and fabulous events constantly happen to you and, of course, they are not particularly planned by you or your surroundings. The best memories come from spontaneous actions, events like “suddenly”, “come on”, etc. An “unexpected meeting”, a “sudden” snowfall, an unexpectedly rescheduled plane flight, thanks to which you got to the concert of your favorite band, an acquaintance with a noisy group from the next compartment that disturbed your sleep, and now you are best friends... there are a lot of such events!
Helpers, wizards, storytellers... they surround us every day! Miracles happen to us all the time, I just insist on it! But the problem is that we don’t see them.
Why?
We don't have time. We are bored. We're lazy. We're not interested. We forgot. We didn't pay attention. There are more important things to do.
We feel all these incendiary depressive processes especially strongly when, for example, such a large-scale holiday as the New Year ends. After all, in order to create the feeling of a fairy tale, we invent holidays, celebrate them, organize them, “tickle ourselves” with the pre-holiday bustle and selflessly wait for a miracle to happen!
And imagine our disappointment when all the guests were dressed up, the tree was decorated, gifts were distributed, Olivier was eaten, the president made a speech, and even the clock struck midnight, but there was still no miracle! And nothing has changed!!! Cinderella never became a Princess, never did, and, the saddest thing, apparently never will.And it’s even sadder that he doesn’t want to become , but only pretends.
We want a miracle on schedule. On click. On schedule. We want joyful emotions with a wave of our hand. Euphoria with the first sounds of the orchestra playing.
I remember very clearly the moment when I realized this inconsistency. This was in the first or second year of the history department. We, little freshman and sophomores, were sent to volleyball games. And we had to actively and joyfully root for a specific team. At first it was interesting for me, like everything new and unusual. And since I’m an even worse fan than a seller, I attended such events for the first time, and for some time I even tried to understand the logic of the game and watched the sword throws. But then, without feeling any excitement, I just thoughtfully contemplated the stands and thought: “My state today does not correspond at all to the brave shouts of “goal” and roughly rhymed chants, and yesterday it did not correspond to the day before yesterday... what am I doing here? Sometimes acting abilities were deliberately included, and mental reserves were used. Then began dancing with washcloths, playful acquaintances, and shouting until they were hoarse. But it was not sincere and energy-consuming.
And I thought: “Why should I be happy when I’m not happy at all? For what?"
Each of us has our own taste of happiness and joy.
And for each of us, fabulous events and miracles also look different. (But sometimes there are coincidences, it’s not in vain that storytellers work, books are written, films are made...) Volleyball for me is not at all a joyful or fairy-tale event, now I know that for sure (Laughter).So ask yourself: are you honestly sure that right now you want to be exactly where you are?
Or, instead of a strange place with equally strange people and at the same strange time, you would like to just peacefully stroll through the park, ride a carousel with your children, scratch your cat’s belly, plant tomatoes in the front garden, move mountains making unimaginable deals at your favorite job... Yes you never know what you actually want to do! What do you really need?
Are you sure that you want to “celebrate” exactly this way now, say, the same holiday?
Are you sure this is what you want to do now? Should I go for this job? Communicate with this person? Should I read this book? Should I watch this movie?
Will this make you happier? Do you really need this? Is it true?
Parable of Need
Once upon a time there lived a man who was very afraid of poverty. “Anything, just not need! - he often wailed. “Lord, give me any tests, just don’t send me need!” - he asked God.
The Guardian Angel was watching over his ward. He was very sad that a person torments himself with anxiety, takes on extra obligations, tries to make more savings and is upset that he loses them.
“How can I help him?” - Angel thought. - After all, I am the Guardian of his immortal soul! And it’s not at all good that she is being poisoned by anxiety and love of money!” And the Guardian Angel decided to go to Need itself for help. Since his ward is so afraid of her, maybe she herself will suggest a remedy for his fears.
The Guardian Angel set off on his journey. The road turned out to be long and took a lot of energy. But after some time the Angel was already standing at the House of Need. The hostess came out onto the porch and greeted her guest. The Guardian Angel did not expect that Need would be a young woman. Her simple clothes accurately and succinctly emphasized her beauty. “Can such a beautiful creature really send fears and anxieties to a person?” - thought the Angel.
“This is not my job,” Need answered out loud, reading his thoughts. - Hello Friend!
“Hello, Need,” Angel greeted the hostess. - If not you, then who is poisoning the soul of my ward?
“If you please, I’ll tell you a story that has been adding sadness to me for thousands of years,” suggested Need and invited the Angel into the gazebo.
The food on the table allowed Angel to quickly regain his strength and get ready to listen.
“My name reflects my abilities,” Need began her story. - I reveal to all beings in the World what they need. Truly necessary. I carry an accurate tuning fork to shape needs, desires, and motives. Among all the variety of opportunities that exist in the world, I reveal the best to each person. I give knowledge that the Best itself is very individual, it is different for everyone.
“That’s why you’re so beautiful,” the Angel supported her.
“Yes,” agreed Need. - Maybe you know a dark sorceress named Evil Share? And her daughter named Poverty, which means “bringer of trouble”?
“I heard about them from people, but I never met in person,” answered the Angel.
“But I had to,” sighed Need, and a shadow ran across her beautiful face.
“I’m listening to you,” the Angel said and took her hand.
“I used to live in the world of people,” Need began her story. - I helped each person discover His Own, what he needed. Therefore, everyone managed to follow their own path and not pretend to belong to someone else. Everyone, feeling Sove, thought clearly and made accurate decisions. The phrase “I know what I need!” was not a challenge, as it is now, but a tuning fork. People were free because everyone understood their needs, no one could be confused and the desire to want something unnecessary could not be introduced.
But, probably, other processes and times should have begun in the world, because the dark witch Evil Share appeared in it. She was so ugly that everyone understood that he did not need to deal with her. But the sorceress appeared in the human world not alone, but with her daughter Poverty, who was capable of attracting troubles. They longed to take possession of the minds and hearts of people, to drink their life force. But this was impossible while I was around people. After all, the one who understands what he truly needs will never allow himself to be offended, will never allow himself to be confused. And then the Evil Share began to conjure. She brewed fear-dope and released it on people. Datura has blinded people's eyes.
They looked at Poverty and it seemed to them that they saw me. They looked at me and saw Poverty. In their besotted minds, it was as if we had switched places with Poverty. I became an exile, and Poverty a mentor. And when it disappeared, people saw Poverty and were afraid. But for them I remained with the face of Poverty. They began to drive away both Poverty and me. Drive out of fear. This was the plan of the sorceress of the Evil Share. She knew that those who drive Poverty out of fear easily fall into her power.
He ceases to feel his tuning fork, his true need, that is, me. There were those among the people who drove Poverty far away from themselves, but they also forbade me to come to them. And then they and their children began to lose the meaning of life. The lack of knowledge of what they needed devastated their souls and hearts... Oh, my friend, how sad it is! So I live as an exile far from people.
People are still afraid of me, confusing me with Poverty. They drive me away and stop feeling what they truly need... And the Evil Share and her daughter get their share of human fears and anxieties - and for them this is not just good food, but a delicacy.
“What a sad story,” the Angel sighed and hugged Need. - So what, nothing can be done?
“Why, it’s possible,” said Need. - If a person turns to God with the words: “I want to know, feel, desire what I really need!” The Creator will send me to this person. And I will help him. “But there aren’t many such people,” the hostess added sadly.
“Yes, perhaps my ward himself will not turn to God with such a prayer,” the Guardian Angel shook his head. “Can you reveal to me what he truly needs, truly needs, because you know that?”
“I know,” said Need. - You are the Guardian of this man’s soul, and I will tell you everything. Your ward needs me to open up to him, for example, in a dream. He really needs us to be friends with him. So that he learns to hear about what he really needs, brighter than what others impose on him.
- So what are we waiting for? - exclaimed the delighted Angel. “Let’s fly quickly into his dream!”
“Since you asked me about this, it means that this is God’s task for me,” Need bowed her head. - We're flying!
...That night the man had a strange dream. He saw himself entangled in a black web and felt like a terrible spider was already preparing to attack him. But suddenly a bright light scorched the web, right before our eyes it turned to dust and crumbled. He saw a beautiful woman who, with one warm look, gave him the strength to get to his feet. Deep in his heart he heard these words: “Now you will always know what you need. I am Need. Do not be afraid of me. Previously, you confused me with Poverty and lived in dark networks of anxiety. Now everything is in the past. You will hear your real need, and your life will gradually level out and become happy. Just ask God more often to reveal what you really need, your true need!”
The man woke up and felt extraordinary lightness. The anxiety that had previously shackled his being was gone, as if it had never existed. The man smiled and firmly said: “I want to know, feel, want what I really need!” And in the depths of my heart I heard the answer: “Let it be so!”
The Guardian Angel watched this transformation and clapped his hands. He was happy.
And if you don’t have enough miracles in your life, just remember them, write them down on a piece of paper and hang them over your table.
Well, if you really have a hard time with this matter, come to fairytale therapists. All our work is pure fabulous events!
P. Berger, T. Luckman: Social construction of reality.
http://socioline.ru/_seminar/library/misc/berger/scr_11.php
…Among the many realities, there is one that is the reality par excellence. This is the reality of everyday life. Her privileged position gives her the right to be called the ultimate reality. Tension (p. 41:) consciousness is highest in everyday life. those. the latter is imposed on consciousness most strongly, urgently and deeply. It is impossible not to notice and difficult to weaken her commanding presence. Consequently, she forces me to be extremely attentive to her. I experience everyday life in the waking state. This waking state of existence in the reality of everyday life and its perception is accepted by me as normal and self-evident, that is, it constitutes my natural attitude.
I posit the reality of everyday life as an ordered reality. Its phenomena are already systematized in patterns that seem independent of my understanding and which are superimposed on it. The reality of everyday life turns out to be already objectified, i.e. constituted by the order of objects that were designated as objects before my appearance on the scene. The language used in everyday life constantly provides me with the necessary objectifications and establishes an order within which both these objectifications and everyday life itself acquire meaning and significance.
I live in a geographically defined place; I use tools - from can openers to sports cars - that are listed in my society's technical dictionary; I live in a web of human relationships - from my chess club to the United States of America - which are also ordered through a dictionary. So (p. 42:) Thus, language marks the coordinates of my life in society and fills this life with meaningful objects.
The reality of everyday life is organized around the “here” of my body and the “now” of my present time. This “here-and-now” is the focus of my attention to the reality of everyday life. The realissimum of my consciousness lies in the way this “here-and-now” is given to me in everyday life. The reality of everyday life, however, is not limited to this immediate presence, but also includes those phenomena that are not given “here-and-now.” This means that I perceive everyday life depending on the degree of spatial and temporal proximity or distance. The area closest to me is that area of everyday life that is directly accessible to my physical manipulation. This zone includes the world within my reach, the world in which I act to modify its reality, or the world in which I work. In this world of work, my consciousness is guided by a pragmatic motive, i.e. my attention to this world is determined mainly by what I do, have done or am going to do in it. So this is my world par excellence. Of course, I know that the reality of everyday life contains other areas that are not so accessible to my understanding. But either I have no pragmatic interest in these zones, or my interest is not immediate, since they could potentially be zones of manipulation for me. Usually my interest is in these remote areas (p. 43:) less intense and certainly not as urgent. I am very interested in a number of objects involved in my daily work - say, in the world of the garage if I am a mechanic. I'm interested, albeit indirectly, in what goes on in the Detroit auto industry R&D labs. It is unlikely that I will ever visit one of these laboratories, but the work done there will ultimately influence my daily life. I may be interested in what is happening at Cape Kennedy or elsewhere, but this interest is a private matter, more a leisure choice than an urgent necessity of everyday life.
The reality of everyday life appears to me as an intersubjective world that I share with other people. It is thanks to intersubjectivity that everyday life differs sharply from other realities that I am aware of. I am alone in the world of dreams, but I know that the world of everyday life is as real to others as it is to me. Indeed, in everyday life I cannot exist without constant interaction and communication with other people. I know that my natural attitude towards this world corresponds to the natural attitude of other people, that they also understand the objectifications by which this world is ordered, and in turn also organize this world around the “here-and-now”, their being , and have their own action projects in it. Of course, I also know that other people have their own perspective on our common world, not identical (p. 44:) mine. My “here” is their “there”. My “now” does not completely coincide with theirs. My designs are not only different, but may even contradict theirs. At the same time, I know that I live in a common world with them. But most importantly, I know that there is a constant correspondence between my meanings and their meanings in this world, that we have a common understanding of this reality. This is precisely why the natural attitude is the attitude of everyday consciousness, which is connected with the world common to many people. Everyday knowledge is the knowledge that I share with other people in the familiar, self-evident routine of everyday life.
The reality of everyday life as a reality is taken for granted. It does not require any additional verification beyond the fact that it simply exists. It exists as a self-evident and irresistible facticity. I know she's real. Although I may have doubts about its reality, I must refrain from doing so as I live my daily life according to a routine. This abstinence from doubt is so stable that in order to abandon it, as I would like to do, say, in the process of theoretical or religious reflection, I must make a sharp leap. The world of everyday life declares itself, and if I want to challenge this declaration, I must make a lot of effort. The transition of a scientist or philosopher from a natural to a theoretical attitude illustrates this point well. However, not all aspects of this (p. 45:) the realities are equally unproblematic. Everyday life is divided into sectors, some of which are familiar, while in others I encounter problems of one kind or another. Let's say I'm an auto mechanic who is knowledgeable about American brands of cars. Everything related to them is a normal, unproblematic aspect of my daily life. But one day someone appears in the garage asking him to fix my Volkswagen. And now I am forced into the problematic world of foreign cars. I may be doing this out of professional curiosity or because I have to, but either way, I am now confronted with problems that have not yet become familiar to me. At the same time, I, of course, do not leave the reality of everyday life. In essence, it becomes richer, since it acquires the knowledge and skills necessary to repair cars of foreign brands.
The reality of everyday life includes both types of sectors, since what turns out to be a problem in one reality is not such in others (for example, in the reality of theoretical physics or in the reality of nightmares). Since the usual order of everyday life is not interrupted, it is perceived as unproblematic.
But even unproblematic sectors of everyday reality are such only until there is evidence to the contrary, i.e. as long as a problem does not interrupt their sequential functioning. When this happens reality (p. 46:) everyday life seeks to integrate a problematic sector into one that is no longer problematic. Everyday knowledge contains many recommendations on how this should be done. For example, the people I work with are unproblematic to me as long as they are doing something familiar, something they take for granted, such as typing at nearby desks in my office. They become problematic if they interrupt this routine, for example by gathering in a corner and speaking in a whisper. Since I must understand the meaning of these unusual actions, I have several possible options for solving this problem and reintegrating my everyday knowledge into the unproblematic habitual flow of everyday life: they could take advice on how to fix a broken machine, or perhaps one of they have some urgent orders from the boss, etc. On the other hand, I may find them discussing the conduct of a strike, which is beyond my experience, but still within the limits of the problems with which my everyday knowledge is connected. For everyday knowledge, the discovery of this fact acts as a problem rather than as a mere reintegration into an unproblematic sector of everyday life. However, if I come to the conclusion that my colleagues are collectively crazy, then the problem appears in a completely different light. Now I am faced with a problem that goes beyond the reality of everyday life and indicates a completely different reality. (p. 47:)
Indeed, the conclusion that my colleagues have gone mad ipso facto means that they have entered a world that is no longer our common world of everyday life.
Compared to the reality of everyday life, other realities appear to be finite areas of meaning, enclaves within a higher reality, marked by characteristic meanings and modes of perception. The highest reality surrounds them on all sides, and consciousness always returns to the highest reality as if from an excursion. This becomes clearer in the examples already given of the reality of dreams or theoretical thinking. Similar are the “switches” from the world of everyday life to the world of play, both for children and adults playing. A brilliant illustration of such a game is theater. The transition from one reality to another is marked by the rising and falling of a curtain. When the curtain rises, the viewer is “transported” to another world with its own meanings and structure, which has nothing or, on the contrary, much in common with the structure of everyday life. When the curtain falls, the spectator “returns to reality,” or rather, to the higher reality of everyday life, in comparison with which the reality presented on the stage now seems insignificant and ephemeral, no matter how lively the performance was a few minutes ago. Aesthetic and religious experience is rich in these kinds of transitions, since art and religion create finite areas of meaning.
All finite ranges of values are characterized by switching attention to them from (p. 48:) the reality of everyday life. Although, of course, switching attention occurs within the framework of everyday life, but switching attention to the final area of meaning is much deeper and more thorough. There is a radical change in the tension of consciousness. In the context of religious experience it was simply called a “leap.” However, it must be emphasized that the reality of everyday life retains its supreme status even in the case of such “leaps”. If nothing else, language convinces us of this. Ordinary language, which objectifies my experience, is rooted in and remains connected to everyday life, even if I use language to interpret experience in finite domains of meaning. Therefore, I usually “distort” the reality of the latter as soon as I begin to use language to interpret them, i.e. I “translate” non-everyday experiences into the higher reality of everyday life. This is clearly seen in dreams, and is also characteristic of those who try to describe the theoretical, aesthetic and religious worlds of meaning. The theoretical physicist tells us that his concept of space is inexpressible in spoken language, just as the artist says the same about the meaning of his works, and the mystic about the encounter with the divine. However, all of them - the dreamer, the physicist, the artist and the mystic - also live in the reality of everyday life. One of the most important problems for them is how to interpret the coexistence of this reality with other realities interspersed within it.
The world of everyday life has spatial and temporal structures. (p. 49:) Spatial structure is of little interest to us here. Suffice it to say that it has a social dimension, due to the fact that the zone of my manipulations intersects with the zone of manipulation of other people. Much more important for our purpose is the time structure.
Temporality is a property inherent in consciousness. The stream of consciousness is always ordered in time. It is possible to distinguish different levels of temporality, since it is characteristic of any subject. Each individual feels the internal flow of time, which is based on the psychological rhythms of the body, although not identical to it. In order to analyze in detail the levels of intersubjective temporality, it would be necessary to significantly expand the scope of these prolegomena.
As we have already noted, the intersubjectivity of everyday life also has a temporal dimension. The world of everyday life has its own intersubjective available standard time. Standard time can be understood as the intersection of cosmic time and the calendar existing in society, based on the time cycles of nature and internal time with its differences noted above. There is no complete simultaneity of these different levels of temporality, as evidenced by the perception of anticipation. Both my body and my society impose on me and my internal time a certain sequence of events, including expectation. I may want to take part in a sporting event, but I have to wait for my injury to heal. (p. 50:) knee. Or again I have to wait until the papers necessary for the official recognition of my qualifications are ready. It is quite clear that the temporal structure of everyday life is extremely complex, since different levels of empirical temporality must constantly be brought into correspondence with each other.
I encounter the temporal structure of everyday life as a facticity with which I must reckon, that is, I must try to make my projects coincide with it in time. In everyday life, I perceive time as continuous and finite. My entire existence in this world, constantly ordered by time, is thoroughly imbued with it. My own life is just an episode in the external conventional flow of time. It existed before I was born and will exist after I die. Knowing the inevitability of my death makes this time finite for me. I only have a certain amount of time allotted to me to complete my projects, and knowing this affects my attitude towards these projects. Because I don't want to die, this knowledge poisons my projects with anxiety. So, I know that I will not be able to participate in sports competitions indefinitely. I know I'm getting older. It may even turn out that this is the last opportunity for me to participate. My anticipation will be anxious to the extent that the finitude of time encroaches on my project. As already noted, this temporal structure is coercive. I cannot voluntarily reverse the sequence of events it imposes: “first-first” is (p. 51:) an essential element of my knowledge of everyday life. So, I cannot pass this or that exam until I have mastered certain educational programs, I cannot start work until I pass the exam, etc. Moreover, the same temporal structure presupposes a historicity that determines my situation in the world of everyday life. I was born on one day, went to school on another, started working on the third, etc. However, these dates are always “placed” within a larger historical framework, and this “placement” undoubtedly shapes my situation. So, I was born in the year of complete bankruptcy, when my father lost all his fortune, I went to school right before the revolution, started working right after the world war broke out, etc. The temporal structure imposes a predetermined sequence not only on the “agenda” of any day, but also on my entire biography. Within the frame of reference established by the temporal structure, I perceive both the daily “ritual” and my entire biography. The clock and calendar confirm that I am truly a “man of my time.” It is only within this temporal structure that everyday life retains for me its emphasis of reality. Thus, in cases where I may be “disoriented” for one reason or another (say, if I lose my memory as a result of a car accident), I feel an almost instinctive urge to “reorient” myself within the temporal structure of everyday life. I look at my watch and try to remember the date. Just through these actions I am brought back into the reality of everyday life. (p. 52:)
Schutz A. The structure of everyday thinking//Sociological Research. - 1988, No. 2.
http://countries.ru/library/texts/shutz.htm
As a boundary condition of human activity. Studies of everyday life imply an approach to the human world and his life itself as a value. Everyday life is significant in the culture of the 20th century.
Within the framework of classical approaches (represented, in particular, by Marxism, Freudianism, structural functionalism), everyday life was considered the lowest reality and a negligible value. It was represented as a surface, behind which a certain depth was thought, a veil of fetishistic forms, behind which lay the real (“It” - in Freudianism, economic connections and relationships - in Marxism, stable structures that determine human and world perception - in structural functionalism). The researcher of everyday life acted as an absolute observer, for whom the living acted only as a symptom of this reality. In relation to everyday life, a “hermeneutics of suspicion” was cultivated. Everyday and non-everyday were represented by different ontological structures, and everyday life itself was tested for. Within the framework of classical methodologies, everyday life could act as an object of projection and rationalization. This tradition is quite stable (A Lefebvre, . Geller).
Grmeneutic and phenomenological schools in social philosophy and sociology acted as an alternative to the classical paradigm of social knowledge. The impetus for a new understanding of everyday life was given by E. Husserl in his interpretation of the life world. In the social phenomenology of A. Schutz, these ideas and sociological principles of M. Weber were implemented. Schutz formulated the task of studying everyday life in the context of searching for the ultimate foundations of social reality as such. Various versions of this approach are presented in modern sociology of knowledge (P. Berger, T. Luckmann), from slightly different methodological positions in symbolic interactionism, etnamethodology, etc. The evolution of research into everyday life is associated with a change in paradigms of social knowledge. In our ideas, the everyday and the non-everyday no longer act as ontological structures that are different and incommensurable in their meaning. These are different realities only insofar as they represent different types of experience. Accordingly, theoretical models are not opposed to the constructs of everyday mentality and everyday consciousness. On the contrary, the criterion for the justification and validity of social knowledge becomes the correspondence of the concepts of science and the constructs of everyday consciousness, and other extra-scientific forms of knowledge. The central issue of social cognition becomes the correlation of social knowledge with everyday meanings (first-order constructs). The problem of the objectivity of knowledge is not removed here, but the very forms of everyday life and thinking are no longer tested for truth.
The formation of a “postclassical paradigm” of social knowledge is inseparable from understanding the problems of everyday life. The study of everyday life from a branch dealing with a specific subject is turning into a new definition of the “sociological eye”. The nature of the research object - the everyday lives of people - changes the very idea of cognition of the social world. A number of completely different researchers (P. Feyerabend and J. Habermas, Berger and Luckmann, E. Vschdens and M. Maffesoli, M. De Certeau and others) substantiate the idea of the need to rethink the social status of science and a new concept of the knowing subject, returning the language of science “ home”, in everyday life. The social researcher loses the privileged position of an absolute observer and acts only as a participant in social life on an equal basis with others. It is based on the fact of plurality of experiences and social practices, including linguistic ones. Reality is seen only as phenomenal. Changing the angle of view allows us to draw attention to what previously seemed, firstly, insignificant, and secondly, a deviation from the norm that must be overcome: archaism in modernity, banalization and technologization of images, etc. Accordingly, along with classical methods of studying everyday life, methods , based on an approach to the narrative nature of everyday life (case studies, or the study of a single case, biographical method, analysis of “profane” texts). The focus of such studies is on self-evidence of consciousness, habitual, abused practices, practicality, and the specific “logic of practice.” The study turns into a kind of “commonsensology” (from the Latin -) and “formology”, because it remains the only stable principle in conditions of alternativeness and instability of social and plurality of cultural principles (M. Maffesoli). Life forms are no longer interpreted as higher or lower, true or untrue. No knowledge can be obtained outside the context of culture, language,... This cognitive science gives rise to the problem of relativism, since truth is supplanted by the problem of communication between people and cultures. The task of cognition comes down to a historically conditioned “cultural action”, which is to develop a new way of “reading the world”. Within the framework of these approaches, “truth” and “emancipation” are transformed from immutable laws into value regulators.
Lit.: Berger P., Lukman T. Social construction of reality. M., 1995; Waldenfels B. Everyday life as a melting pot of rationality. - In the book: SOCIO-LOGOS. M., 1991; IoninL. G. Sociology of culture. M., 1996; Schutz A. Formation of concepts and theories in the social sciences. - In the book: American Sociological; Texts. M., 1994; ShutzA. On Phenomenology and Social Relations. Chi., 1970; GoffmanE. The Presentation of Self m Everyday Life. N.Y.-L., 1959; LefebvreA. La vie quotidienne dans le monde modem. P., 1974; MaffesoliM. La conquête du present. Pour une sociologie de la vie quotidienne. P., 1979; HellerA. Everyday Life. Cambr., 1984; De Sgnai M. The Practice of Everyday Life. Berkeley; Los Ang.; L„ 1988.
N. N. Kozlova
New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .
Synonyms:
See what “EVERYDAY” is in other dictionaries:
Everyday… Spelling dictionary-reference book
Everyday life is the area of social reality, an integral socio-cultural life world, appearing as a “natural”, self-evident condition of human life. The phenomenon of everyday life is studied by a number of humanities: sociology, anthropology,... ... Wikipedia
Everyday life is the process of life of individuals, unfolding in familiar, well-known situations on the basis of self-evident expectations. Social interactions in the context of P. are based on the premise of uniformity in the perception of situations... Encyclopedia of Cultural Studies Ozhegov's Explanatory Dictionary
everyday life- EVERYDAY (German Alltaeglichkeit; English everydayness, common sense) a concept introduced into philosophy by English empiricism and, later, phenomenology and linguistic philosophy. The current situation and the context of the sound of the terms “P.”,... ... Encyclopedia of Epistemology and Philosophy of Science
EVERYDAY- an integral socio-cultural life world, appearing in the functioning of society as a natural, self-evident condition of human life. As a specific area of social reality acts as an object of a number of sciences and... ... Modern Western philosophy. encyclopedic Dictionary
J. abstract noun according to adj. Everyday Explanatory Dictionary by Efremova. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova
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Sometimes it seems as if there is nothing mysterious left in our daily lives. Our diets are written down to the smallest detail, and there are countless books on how to raise children and train pets. And if we have any questions, we can simply go to the Internet and find the necessary answers. However, there are still things in our lives that can puzzle experts.
10. How do hiccup relievers work?
Hiccups are a very strange thing and scientists are still not entirely sure why they occur. There is no real, practical reason for hiccups, and we don't know exactly how proven hiccup treatments work. Everyone has their favorite remedy for hiccups, from eating a spoonful of sugar to holding your breath. There are so many ways to get rid of hiccups that no matter who you are or where you are, someone will definitely have advice on what to do to get rid of them. As it turns out, methods for dealing with hiccups are not universal - what helps one person may not be useful for another, and there is no scientific basis for any of them. But what about those that work great, you ask. We definitely don't know how they do it.
Essentially, hiccups are a spasm of the diaphragm that can be caused by anything from laughter to medication. Getting rid of hiccups appears to depend on several factors. Apparently, increased levels of carbon dioxide help get rid of hiccups, but no one knows exactly how this affects the process. Other relatively successful methods include pinching the vagus nerve, whose function is to prevent us from breathing and swallowing at the same time. We also have no idea what it has to do with the diaphragm, but it appears to be the reason why pressing on the eyes and pulling back on the earlobe helps stop hiccups. These actions stimulate the vagus nerve. Another method that helps well is, oddly enough, rectal massage. In 1988, it was used to treat very severe cases of hiccups. However, the success of this method is also due to stimulation of the vagus nerve.
9. Why are moths attracted to light?
We've all seen this happen and most likely never thought about it. Insects are attracted to light, but why? This is the principle on which most devices for attracting and killing insects are built, but no one knows why insects are attracted to light. There are several theories about this, but none of them can be called absolutely correct and justified. In fact, there are some pretty compelling arguments that can be made against each of them.
According to one theory, insects are attracted only to artificial light bulbs, that is, light created by man. Presumably, artificial light interferes with the navigational ability of insects, but we are not sure that insects use light as a navigational aid. Some scientists have also suggested that moths may confuse the frequencies of artificial light with pheromones emitted by partners ready to mate, but no evidence has been found to support this theory.
The researchers found that this behavior is quite strange, in part because it appears to extend across many species, but also works against the survival of those species. Despite the kamikaze behavior that should help eradicate the practice, or at least destroy the part of the population that does it, it continues to be the main behavior pattern.
8. What is foam?
Every time you wash dishes or lather your hands with soap, you create one of the most mysterious substances in household use - foam. Foam is not considered a liquid, gas or solid, but rather all three. Different types of substances create different types of foam, which work differently. Not much is known about exactly how foam is formed, and it is almost impossible to accurately determine what type of foam is formed when different substances are combined.
Most types of foam consist primarily of gas sandwiched between liquid particles, but there is no mathematical formula in the world for determining how foam will behave under certain conditions. Some types of foam are dense, such as shaving foam, while others are loose, such as soap bubbles. The size of the bubbles most likely has no effect on how the foam behaves. The reason we can't find out more about foam is quite strange.
Foam bubbles, by their nature, have an unusual shape. The foam critical point, defined as the point at which all the bubbles in the foam are perfectly spherical, is impossible to reach on Earth due to gravity. The force of gravity pulls the foam bubbles down and its effect is so strong that even in a layer of foam only a few centimeters thick there is a definite difference between the shape of the bubbles at the bottom and at the top. This makes it impossible to experiment on the foam without changing what it is.
7. How is static electricity generated?
This slightly annoying phenomenon usually happens when the weather is dry outside and you, for example, have walked on the carpet. While we know how static electricity accumulates, the question of how it is created is a surprisingly complex one with an unusually evasive and lengthy answer.
The problem in finding an explanation occurs when one of the materials involved in the process of generating this electricity is, in fact, an electrical insulator. There is no proven reason why electrical charge should be transferred from or to an insulating material. The insulating material, by its nature, should not allow this to happen. The problem is further complicated by the fact that different materials and conductors have different mechanisms for conducting, storing and transmitting static electricity.
Static shock can also occur between two objects made of the same materials, which makes the phenomenon even stranger. In theory, the difference in properties should be what causes the electric charge to jump from one material to the other, but experiments done by rubbing two identical materials together have shown that static electricity still flows between the two objects. There are currently no satisfactory answers in the fields of physics or chemistry, suggesting that this is in fact a much more complex phenomenon than either science can explain individually.
6. Where did dogs come from?
They are our most loyal companions, but we don't know much about when dogs were first domesticated, where it happened, and what the first domesticated dogs were like.
Research on this topic has been very inconclusive, with estimates of the first domestication occurring between 9,000 and 34,000 years ago. In addition to being a huge period, the study also left many unanswered questions about how exactly this happened. Dogs that were first domesticated must have somehow encountered groups of hunter-gatherers, while later instances of domestication occurred when the human race had already discovered agriculture and began to live a more sedentary lifestyle.
Researchers from the University of Turku have isolated the DNA of man's earliest canine companions, with some pretty startling results. Some of the oldest DNA samples were taken from dogs, which lived with humans approximately 33,000 years ago. Their lines have been traced back to dogs that lived in Greenland approximately 1,000 years ago. However, this special DNA does not appear to be relevant to modern dogs, so there are currently theories that some of the "dogs" that were domesticated thousands of years ago were not the same dogs that live with us today, being actually a kind of sister species. Ancient dogs have been found in Europe, the Middle East and Asia, but it is still unknown whether the idea of domestication passed from one area to another, or whether it occurred independently in all areas. If this is so, then we will never know which people first began to domesticate dogs.
5. We're not really sure what colors are.
Our world is filled with color and we have generally agreed on what certain colors are. It is easy enough to determine that a banana is yellow and broccoli is green, but who can say with absolute certainty that each person perceives the color green in exactly the same way. Nobody. As it turns out, science is not sure that all people perceive the same colors in the same way. The idea seems very strange, especially considering the fact that the mechanism that allows us to see colors is essentially the same. Light enters our eyes, is interpreted there, and then processed by our brain. However, as it turns out, everything is not as simple as we previously thought and the concept of color blindness is only part of the reason.
We know that different people have different numbers of photoreceptors in their eyes. People who are colorblind have weak receptors and most often suffer from the inability to see the color green (or various shades of green). However, there is another extreme, people who are too sensitive to colors. There are people who see more colors than in the normal color spectrum. To them we are colorblind.
However, these are fairly extreme examples and the experiments suggest that the way we see colors may vary significantly from person to person. When monkeys, whose photoreceptors typically only allow them to see blue and yellow, were infected with a virus that changed the type of colors their eyes could perceive, they demonstrated the ability to see these new colors. They determined that the colors were different, but we have no way of knowing exactly how their brains interpreted the new color. Essentially, they were seeing new colors that their eyes had never been able to process, making the connection between the eyes receiving the image and the brain processing the color even fuzzier.
4. Is the virus alive?
For the most part, everything is divided into two categories: living and non-living. Ever since scientists learned about the existence of viruses, they have not been able to determine whether they are alive or not. Viruses were originally thought to be living entities. Scientists who discovered viruses viewed them as organisms that could reproduce and spread, which led them to believe that viruses were clearly living. However, by the 1930s, scientists at Rockefeller University were finally able to look inside the virus and determine what was happening inside it. Since the virus did not have any metabolic functions, they decided that the virus was not a living entity.
However, this seemingly accurate statement was questioned when a subsequent study by the same team showed that the virus exhibited one of the main components of life: the desire to reproduce. It not only reproduces cells like itself, but also creates proteins and internal chemical structures. As we know, viruses also change over time, evolve and carry out processes such as repairing the damage caused to them. All this indicates that viruses are living entities, unless one assumes that non-living entities are also capable of evolution, which is a very strange theory.
Viruses also cannot perform these processes outside of a living host, leading some to suggest that they function in a state of something like life borrowed from another organism, but this does not make the answer any clearer.
3. Why do we age (and at different rates)?
Every day we have to deal with the aging process, even if they do not go away very quickly. All members of our species have been experiencing this process since our species first appeared. However, we still don't know what causes it. We know what happens to cells as they age: muscles lose their mass and elasticity, ligaments become less flexible, and new cells become less efficient at absorbing nutrients and removing waste. We just don't know why.
There are several theories about why cells age the way they do, including the theory that the aging process is a byproduct of processing food and producing waste. There are also those people who suggest that aging is caused purely by external factors, such as ultraviolet rays. Some scientists believe that we are simply genetically programmed to grow old and that we age so quickly and how well we do it does not depend at all on external factors.
Even stranger is the question of why we age at different rates. Looking at the methylation patterns of cells gives us an idea of how old they are, since all our cells age at different rates. For example, female breast tissue shows patterns and changes that indicate breasts are approximately three years older than a person's calendar age. At the other end of the spectrum are heart cells, which age more slowly and can actually appear several years younger than the body as a whole. Why the body ages the way it does and why it ages at all are questions that still remain unanswered.
2. What causes migraines?
Those people who are prone to migraines feel them coming. This is a special type of headache that goes beyond simple pain and can cause nausea, vomiting, extreme sensitivity to irritants, blurred vision and even loss of consciousness. However, we still don't know why some people suffer from migraines and why there are so many different things that cause them. Some people may suffer from migraines that are triggered by changes in weather, bright sunlight, or physical activity. For others, the cause is sensory - a migraine may be triggered by a certain smell or the consumption of a certain food, drink or dietary supplement.
Even those people who are sensitive to certain factors do not always suffer from migraines when they are exposed to these factors, and may also begin to suffer from migraines for no reason. Scientists don't know why this happens to people, although they suspect there is a genetic link because migraines in most cases are passed down from generation to generation. One hypothesis is that parts of the brains of people prone to migraines are more sensitive to certain stimuli than others, or that migraines occur in response to certain changes in brain chemistry. However, until now, no definitive conclusions have been drawn as to what exactly causes migraines in some people and not in others.
1. Why do allergies come and go?
Living with allergies can be a complete nightmare. Allergies can make life a living hell, from not being able to enjoy ice cream or owning a pet to constantly fearing you'll get the flu. Many people suffer from various types of allergies, so it is especially strange that we have absolutely no idea why they arise and disappear. Almost every type of allergy can disappear completely and reappear after a certain period of time. Some people are surprised to find that during certain periods their symptoms almost disappear, even if they do not disappear completely.
Peanut allergies are one of the most potentially dangerous types of allergies. It was recently discovered that approximately 20 percent of people suffered from a peanut allergy as children but no longer experienced peanut allergy symptoms as adults. Approximately 80 percent of children who are allergic to milk no longer experience allergy symptoms as adults, and those who suffer from egg allergies also experience no symptoms at all over time. Blood tests can show whether the allergy goes away or not, and sometimes desensitization by ingesting small amounts of the allergy-causing food or food prepared in a certain way can help eliminate the allergy. However, such practices should always be carried out under the supervision of a physician. Even stranger is the fact that children today have a much better chance of outgrowing their allergies than children of previous generations, raising more questions than answers.
It would seem that in the 21st century, when technology has taken a giant step forward, everyday inconveniences simply should not remain. But although today you can see a loved one and talk to him when he is on the other side of the world, and a “smart” home will no longer surprise anyone, vending machines still only accept coins, the Internet can be terribly slow, and gadgets have to be charged daily. Our review describes the inconveniences that, hopefully, will be eliminated in the near future.
1. Noisy vacuum cleaners
Almost any vacuum cleaner today makes a lot of noise when operating. Some people even slander that silent vacuum cleaners are not released because people will not believe that they work.
2. Caries
Despite all the advances in healthcare, the fundamentals of dentistry have remained virtually unchanged. Until now, caries is fought by drilling out the diseased tooth cavity and replacing this place with a filling.
3. Constantly recharging your phone
It is undeniable that the development of battery technology in general lags behind the development of telephones. But at the same time, one can only wonder why a mobile phone still needs to be charged every day.
4. Graphing calculators
Technologies do not stand still. But the price of graphing calculators has not fallen below $100 over the past 30 years.
5. The traffic light turns red even if there are no cars.
Until now, traffic lights that turn on when necessary have not been developed. This is especially annoying when you are riding a bicycle and the red light turns on, even if there is no one on the road.
6. Ideal signal
All that remains is to be surprised by one funny fact. At the top of Everest, the network signal indicator is maximum, but in the subway or deep in the apartment it may be absent.
7. Youtube does not work in the background
Naturally, we are talking about licensed songs. But, nevertheless, in most browsers or phones, Youtube is played only when the window is active.
8. Restaurants that do not post their menu on the website
The vast majority of restaurants only have advertisements regarding location and cuisine features. Which dish costs how much will only be revealed upon arrival at the restaurant.
10. Writing a resume
Sometimes an employer requires certain information to be included in a resume. The truth is that this information is used to filter people. At the same time, no one reads the entire resume.
11. Sinks with short taps
When you wash your hands in these sinks, they simply rub against the back wall of the sink. Why such short taps were made is a mystery of nature.
The Internet has long become an integral part of life. But why is it so much slower in Canada, the United States, Australia and New Zealand than in developing countries?
13. Inability to restore your driver's license online
Some countries allow this. But not all of them, most of them will have to lift their butts and drive through half the city.
14. Sites that only work in Internet Explorer
In fact, many people today prefer other browsers. But it seems that the more important a site is, the fewer browsers it supports.
15. Machines that only accept coins
Nonsense. But in order to use a good half of the machines, you will have to exchange banknotes for small change.
16. University registration not available at night
It is not possible to apply to most schools at night. Presumably, this was done so that drunk students would not miss.
17. Price tags that are hard to come off
It is often easier to tear an item than to remove a sticker from it. And on hard goods they leave obvious traces of glue.
Usually, at the checkout they give you a bag or bag. But if the purchase is non-standard, the packaging process can take a long time.
19. Packages that cannot be opened
This is usually done to prevent shoplifting. But when you have to go get a knife or scissors at home, it’s a little infuriating.