Culture - SpeedyLook encyclopedia

Definitions

According to Geert Hofstede: the culture is collective mental programming suitable for a group of individual.

Etymology

The etymology of the word culture , of the Latin word anger (“to live”, “to cultivate”, or “to honor”) suggests that the culture refers, in general, with the Human activity. This word takes notably different significances, even contradictory, according to its uses.

The term (Latin will cultura ) suggests the action cultivating, in the field of the Agriculture in particular: to cultivate flowers… The term of culture is also employed in ethology. Cicéron was the first to apply the word will cultura with the human being: a however fertile field is it cannot be productive without culture, and it is the same thing for the human one without teaching. (Tusculanes, II, 13).

In the History, the use of the word was gradually extended to the human beings. It is noted that the term Culte has a close etymology (Latin cultus ), and that it is employed to indicate the homage paid to a divinity.

Plurality of definitions

Various definitions of the word culture reflect the various theories to include/understand or evaluate the human activity. In 1952, Alfred Kroeber and Clyde Kluckhohn wrote a list of more than 200 definitions different from the word culture in their book Culture: critical review has off concepts and definitions.

The definition that the Gouvernement S can make when they fix its mission at the Ministère of the Culture differs from that which one gives in the social sciences or of that which corresponds to the general culture of each one among us.

There exist powerful policy issues and economic to define and frame the culture. When the contractors try to make validate the concept of " culture of entreprise" or engineers that of " culture technique" , they contribute has to extend the amplitude of the significances but at the price to dilute certain specific characteristics of them, like the more traditional opposition between styles more spontaneous, artistic, religious, based, as Hegel said it, on the " sentiment" and of the types of actions more founded on calculation, cognition, the rule. Although frequently the two worlds intersect, does one have for confusing them as much, contributing then has to privilege an adding up design of the culture?

Individual culture and collective culture

In French language , the word culture first of all indicates the whole of the general Connaissance S of a individual . It is the only definition which gives in 1862 the national Dictionnaire of Bescherelle, and scientific knowledge is presented there to the foreground. It is what we call today the " culture générale".

After the middle of the 20th century, the term takes one second significance. For example, the Petit Larousse of 1980 gives, in addition to the individual design, a collective design: together structures social, religious, etc, demonstrations intellectual, artistic, etc, which characterize a company. The term can then cover one or the other direction, but the proximity of the fields of application of each one in fact a source of ambiguity.

It is that in German language , the definition of the individual culture or general culture corresponds to the word , and that there exists another word, , which corresponds to an inheritance Social, Art istic, ethical pertaining to a whole of individuals having a identity. Thus, this homophonous term, which corresponds rather in French to the one of the meanings of Civilization, and by the exchanges of ideas between France and the Germany, gradually amalgamated with the initial direction of the word culture in French. This second definition is supplanting old the, corresponding one to the individual culture. Nevertheless, the current dictionaries quote the two definitions, while generally placing the individual culture in first.

It there thus currently in French two different meanings for the word culture:

the individual culture of each one, personal construction of its Knowledge S giving the general culture;
culture of a People, the cultural identity of these people, the collective culture to which one belongs.

These two meanings differ initially by their dynamic component:

the individual culture comprises a dimension of development, construction (the term Bildung is generally translated into education ), and thus by evolutionary and individual definition;

the collective culture corresponds to a fixing unit of identity S, a reference mark of values connected to a Histoire, a Art inserted perfectly in the Collectivité; the collective culture only evolves/moves very slowly, its value is on the contrary stability, the recall with the Histoire.

It is in this dichotomy that these two significances can be opposed:

The collective culture comprises a component of rigidity being able to be opposed to the development individual cultures, or being able to lead to Contreculture S, concept which is unimaginable with the individual direction, the Connaissance being able to be only positive.

The Science, always in evolution, of this fact is not hung up again with the concept of individual culture, in the popular meanings, whereas it is one of the principal components in the initial content of the term.

But it is by the Art and the Histoire that the two concepts meet. The individual culture includes the Connaissance Art S and cultures, that of different the human cultures, but obviously that affiliated with the culture (collective) to which belongs the individual.

It is there the point of amalgam between the two meanings: the culture (individual) is included/understood as Connaissance culture (collective) on which one depends. Thus amalgamating two different meanings, the term culture currently tends, in France, towards a compromise in its current meaning, where it would indicate primarily Connaissance S related on the Art S and to the Histoire , more or less related to a identity Ethnique.

The two directions must however be analyzed distinctly: the collective culture and the individual culture are actually recut, not only by their Homonymie, but also by the membership of an individual to a cultural entity.

Current language

The popular use of the word culture in much of Western companies, makes it possible to carry out a classification of its character according to the consumption of goods or the exercise of activities considered as élitistes: the Kitchen, the Art, and the Music for example.

Types of components

A design of the culture consists to look at it as made of four elements which “are transmitted from generation to generation while learning”:

- the Value S;

- the Standard S;

- the Institution S;

- the artefact S.

Julian Huxley gives a slightly different division, in mentifacts , socifacts and artefacts , for ideological subsystems, sociological, and technological respectively. Socialization, on the point of Huxley, depends on the subsystem of Croyance. The sociological subsystem controls the interaction between people. The material objects and their use form the technological subsystem.

In general, the archeologists focus themselves on the material culture, whereas the Cultural anthropology is focused on the culture symbolic system, although in fine the two groups are interested in the relations between these two dimensions. Moreover, the anthropologists conceive the word " culture" to refer not only to the consumption of goods, but to the general process which produces such goods and gives them a significance, and with the social relations and practices in which such objects and processes are overlapping.

Values

The Systèmes of values include/understand the ideas on what seems important in the life. They guide the remainder of the culture.

It is possible to recognize systems of value preferably associated with civilizations. Thus, in what is called still the Occident, it seems that the cultural conversation is worried much the question of the rule, measurement, the physical or social law, whereas in the Far East, the most important business relates to the identity in the world. The values of the village companies (as in Africa or Latin America) relate more to balance between the man and nature, guaranteed by the intercession of man-medicine. The values of the wandering companies are rather attached to solve the problems of inevitable antagonisms between groups on the common territory. Inside the Western sphere, the Anglo-Saxon point of view insists still more on the law (culture of the common law, and the rule off law). This corresponds to a religiosity inspired of Protestantisms concerned about the rational use of personal time (as max Weber showed it), which allows the self-discipline, releases a certain liberalism and makes the saving in a control by the collective authority.

In France, more " laïque" Western countries, - tradition which one could make go up with the gallicanism of Philippe Beautiful the, with the Pragmatic Sanction of Bourges, or with the positions of Bossuet - one rather have business with a national administrative resumption of the old catholic authority, where is preserved a principle of divine and royal arbitration, from now on deposited in the laic State. The French revolution introduces a Statut civil equivalent for all the Citoyens, independently of the Croyances or religious memberships, but does not disavow a long time - with Napoleon - the principle of the transcendent and paternalist capacity. This one remains today in the cultural screen of this country which remains from this point of view of catholic tradition. Nevertheless, like everywhere else in Europe, one meets there the debate with the two religions and cultures of the " Livre" (the Bible), which in the broad sense forms the two other alternatives of the Occidental culture: the judaïque tradition, which insists on alliance between God and his people, through an interpretable law; and the Moslem tradition, which wants to restore the principle of the absolute freedom of God. One notes here how much the world values does not develop randomly, but well like logical system of assumed differences. One also observes that this character of conversation between the values remains generally unconscious, hidden by the intransigence of their respective partisans.

Standards

The Norme S are consisted waitings on the way in which the people must behave in various situations. Each culture has methods, called Sanction S, to impose its standards. The sanctions vary with the importance of the standard; the standards which a company imposes formally have the Statut laws.

It will be noted that in France, the French language has the statute of official language, and that for this reason, it is the language of the administration and of the Droit.

With the the United States, there exists a very important normative tradition in industrial and financial matters. The countable standards in Europe are currently rather largely inspired by the American standards.

The Institution S

The Institution S are the structures of the company in and by which the Valeur S and the Norme S are transmitted.

One saw that, in the case of the France, the defense of the Langue was taken very early charges by the sovereign with it, François I {{er}} for the Statut of Official language of the French (1539), Richelieu for the French Academy. From there was born, in France and in most of the Europe, a Tradition which binds the culture with the public Institution S.

With the the United States, there does not exist such an important influence of the public power on the culture itself. Thus, of many large Entreprise S have collections of works of art such as they open private Musée S. Business men and billionaires do not hesitate to carry out patronage and by their philanthropy feed from large foundations (which bear often their name besides) and which developed actions in the sector of the culture, arts and artistic teaching (of the large museums like Metropolitan or Guggenheim in New York, the Foundations like Ford, Carnegie, etc)). Culture industries, upon the departure developed on a model of private companies with the wire of the decades a movement of strong financial concentration making of the great American groups of the sector the main characters of a world Oligopole of industries of entertainment and media (Time Warner, Disney, Fox,…). Thus, since the years 1950, the American industry of the Cinema, concentrated with Hollywood, dominates not only economically but also symbolically, the distribution of films with great success and the dedication of the large high-speed motorboats.

In France, the majority of the cultural institutions are organizations in public administration or organizations of the associative type but with a strong dependence with communities: Academy S, Museum S, Library S, Media library S, Conservatory S, rooms of Concert and Theater, Orchestra S, opera S, Youth club and arts centres. The France was one of the first modern democracies to obtain d´un Ministère the Culture in 1959, which Mario d' Angelo calls an politico-administrative entity (an administrative structure under l autority d´un politician). It was followed by many other countries to Europe but according to formulas adapted to their respective contexts. " small pays" (small by their size) like the Netherlands, Finland, l´Autriche or Portugal, has in their respective governmental organizations a broader ministry (Education for example) to which is attached a secretariat d´État in charge of the Culture. The countries with federal structure have equivalents in their areas (actually of the federate states) which exert cultural competence. Thus, in Germany, in each Land one finds in the government a direction of the Culture and Arts, generally attached to l´Enseignement, Research and Professional training (what s explic in particular by l´importance of the institutions d´enseignement artistic). L´Espagne s´est as for it equipped d´un ministry for the Culture in 1978, as soon as the page of Francoism was turned. The United Kingdom constitutes an example of most interesting in the taking into official account of l´action in favor of the culture. Because it s´agissait d´abord for the government to d´intervenir and to support the artistic institutions and in particular those of the live performance (theater, dance, music) such as Royal Shakespeare Company, the Royal Opera House Covent Garden, the London full orchestras, etc One thus finds a diagram rather close in the countries Européen S. In the case to the classical music for example, Mario d' Angelo observes that all the musical institions (except some notable exceptions) profit from the support of communities (State, areas, cities). The the United Kingdom however is distinguished from the rest of Europe because the musical institutions are more autonomous there. they are seldom public corporations. On the other hand in the field of the Museum S, a strong proportion of the institutions are public. From this point of view, the the United Kingdom is distinguished from the the United States, the cultural Tradition S of the two countries being rather distinct.

In France, one finds sometimes also institutions private (Château X private, écomusée of Alsace, the Puy of Insane the) which result generally from regional initiatives, even if them radiation is often national. Since about thirty years the local government agencies (common, departments and areas) obtained their own cultural policy and play a crucial role in the animation and the regulation of the local cultural life. These policies, often followed in partnership with the services of the State, take part several logics: facility the access to the culture of the greatest number, to support creation and the artists, to contribute to economic development and to reinforce the image of the local government agencies.

Since the Traité of Maastricht certain aspects of the culture now forms part of the Responsabilité S for the European Union, within the framework of the principles of subsidiarity. In particular, the European Union must take care of the application of the Politique European linguistics, which raises certain difficulties of implementation.

There are thus two rather distinct models: the model American, characterized by a strong alliance between public and deprived (where the private one plays a paramount role out of purely cultural matter), and the model Européen, primarily public.

Artefacts

The Artifact S - things or aspects of the material culture - describe Valeur S and Norme S of a culture.

Great manifestations of the collective culture

Culture and Art

The culture is also indissociable inheritance Artistique, in the direction where it is a fastening with values Traditionnelle S. This aspect of the culture is marked much more in Europe and Asia, which in America and especially with the the United States, for obvious historical reasons.

Nevertheless, the the United States admire the Cultural heritage Européen, because it acts their cultural roots: one notes it in acquisitions of the works of art, in their presence in the places Artistique S (Paris, Bruges, Venice, Egypt…), in the American Patronage S for the restoration of some elements Symbolic system S of the inheritance European (Castle of Versailles…), in the musical exchanges (Leaders…), etc the respect of the Americans for the history Monarchique of the France appears surprising with the first access, but it reveals this attachment with a historical inheritance which they do not have, and a recognition with the part played by France in the Histoire and the defense of the Liberté S with the the United States.

When one speaks about inheritance, one generally thinks of the Architecture, but it is also the Sculpture, the Peinture, the Vitrail, the Musique, the Littérature, the Folklore, the Langue…

In Asia and North Africa, one finds an inheritance extraordinarily rich, in civilizations Chinese, Indian, Arabic for example. The inheritance of the Black Africa is also redécouvert (Arts first).

Culture and language

Technical culture and

Sciences and technology are in permanent Interaction, since the techniques are the applications of sciences in the company. To speak about the farming technique demonstrations thus amounts approaching its relations with the Science S.

One has noted, for more than three centuries, a kind of incomprehension between the Science S (more precisely sciences " exactes") and culture, even with conflicts, of which one could find the roots in the controversy ptolemeo-copernician.

Claude Allègre note, in a Little science for everyone :

“In a world which rationality works, irrationality tends to seize the power, as rise without precedent of the astrologers, fortune-tellers shows it, and sects of any hair. The primary reason of this drift is that in the name of a specialization necessary and always demanding, the scientists isolated themselves and let science be abstracted from the general culture. However, it there does not have future for a To know human, whatever it is, apart from the culture, and it would not know being of culture in the world of today which holds remote science. ”

The philosopher Hans Jonas watch indeed, in the Principle responsibility (1979), that the man tends to adopt, with respect to science and especially of its applications Technologique S, a behavior Prométhéen. He preaches the Precaution principle and is at the origin of the philosophical principles of the Sustainable development.

The Astrophysicist Jean Audouze, former director of the Institute of astrophysics of Paris, draws up the same report, and calls its wishes a Réconciliation between the Science and the culture.

See: Jean Audouze: to reconcile science and the culture

Importance and place of the collective culture

The Cultural diversity in the the human Communities

One distinguishes through the world, the written cultures and the oral Cultures.

The Language, written or oral, thus plays a crucial role in the development of a form of Connaissance social, which is the thought of the common direction, socially elaborate and shared by the members of the same social or cultural unit. One calls sometimes this common Connaissance a social Représentation.

In the field of the Archeology and Anthropology, the culture is defined as being the whole of the Connaissance S and the behaviors which characterize a human company, or more generally a human group inside a company.

Only some cultures arrived at the state of Civilization in the Histoire of humanity.

Even if there exists a dominant culture in a company, generally formed around the culture of the elite, it is always formed social groups whose Intérêt S, the practices, are particular compared to the dominant culture. One finds thus various forms of cultures, like the Popular culture, the Mass culture, the Culture of youth, or what one calls the Subculture (or Culture intimates).

In the definition which UNESCO gives immaterial Cultural heritage, the Cultural diversity seems a crucial factor:

“This immaterial cultural heritage, transmitted from generation to generation, is recreated permanently by the communities and groups according to their medium, of their interaction with the Nature and of their Histoire, and a feeling of Identité and continuity gets to them, thus contributing to promote the respect of the Cultural diversity and the human creativity”.

The childish Culture is distinguished from that of the adults, because the systems of representation of a Enfant and an adult are necessarily different.

To make dialog people of different cultures can require a intercultural Médiation. People specialized in the cultural Médiation.

Culture compared to the Natural

Many projects of the 18th century at the beginning of the 20th century, which took place within the framework of the Industrial revolution, but also still much of people today, often identify the culture or the “Civilization” in an advanced state of the humanity, which would be opposed, according to them, at the wild state, the “Nature” being a wild state according to them.

Such was however not the case of much of philosophers of the Lumières, as John Locke which based the political Philosophie on the natural law ( law off natural ), Robert Boyle, author of works on the Experimental method (see Philosophie of nature), Jean-Jacques Rousseau ( daydreams of a solitary walker ), Samuel von Pufendorf (which inspired the constitution of the the United States), or of many currents of Peinture at the 19th century (school of Barbizon, Impressionnisme…).

In the last decades, many Philosophe S worried about the relationship with the Nature (Rene Dubos, Hans Jonas…).

See: Philosophy of nature, Sustainable development

Even if the physical Culture were in the beginning confined with the gymnasia, the development of the modern sports activities tends to bring closer to the Nature: Alpinism, Ski (in particular the Ski touring), Cycling, Kayak, Canyoning…

The cultural factor in the Universalization

Undoubtedly the Mondialisation utilizes considerable cultural stakes. After the end of the Cold war, one attends thus sometimes so that one calls a Choc of civilizations.

Since the fall of the Berlin Wall (1989), one thus tends to see appearing a prevalent model, the famous Anglo-Saxon model " Liberal " , but where, in fact, one finds an engagement very strong of the public power American in the industry of the armament and computing industry (see Eric Denécé and Claude Revel, the other war of the United States, 2005). The American influence is particularly strong on the cultural aspects, and plays on the Interaction S multiples (Entreprise S, partnerships with ONG) starting from the basic components of the culture (values, standards, Institution S, artefacts).

This Anglo-Saxon model, pressed on English like Common language, tends to impose certain operating processes in the Institution S Mondiale S, in particular commercial, which, according to certain observers, can translate a form of cultural Impérialisme and linguistic.

The development of the Mass culture since the Years 1930, in the wake of the Americanization, supported modes of consumption and production which are not compatible inevitably any more today with the contemporary constraints sociétale S.

Vis-a-vis this form of domination, certain countries react by preaching the Cultural diversity, even the cultural Exception, and are organized consequently.

In France, the expression cultural Exception tends to take a pejorative direction, insofar as the solutions adopted to defend the Cultural diversity pass by forms of action concentrated around the State (government aid and subsidies with the various forms of Média S…), which necessarily does not go in the direction of the quality of cultural creation.

Culture compared to the inheritance

Relations between private culture and Undertaken S

Cultural evolution, diffusion and selection

General principles of the cultural evolution

Analogy (S) with the biological evolution

Just like there is a evolution Biologique, some ethologist S, like several Généticien S, estimate that there is a cultural evolution, and that this evolution is done by change, then is transmitted by " Gene s" culture, called Even S, which undergoes a pressure Sociale and Environnementale, outcome with their disappearance or on the contrary with their expansion.

The durable specificity of the human cultures is that they function like " conversations politiques" between different positions, processes of proposal-objections, reorganizing the social collectives constantly. The disappearance of a culture is thus not necessarily the " mort" of an organization, but the passage to another conversational configuration; the abandonment of some Metaphor S collective for others. This is why the biological Analogie was defended by putting in parallel an human culture with a biological Espèce and not an organization. Indeed, the biological species are the product of a history, they do not die but changes. As the British Anthropologue Mary Douglas showed it, no human culture is indeed " homogène" : it always results from an internal differentiation between partisans (or followers) of more individualistic values, collective values more , solutions nelles Organization (hierarchical) and finally of forms of Passive resistance to all the values. Even in the companies known as - wrongly - " primitives" and supposed " without histoire" , there does not exist cultural stability, consensus without resistance, of unicity without individual or collective variations. In the same way, there do not exist species " homogènes" constituted identical individuals all, any species is characterized indeed by a common gene repertory but also a genetic diversity between the individuals who compose it. In a given species, the appearance and the diffusion of new alleles will result from a competition within the genetic pool it also marked by a " résistance" with the quantifiable change in term of drift and antidérive genetics.

Coévolution gene-culture

Other more direct bonds were proposed between the evolution of the human cultures and the biological evolution of the mankind under the concept of Coévolution gene-culture. According to this theory developed by the sociobiologists Charles J. Lumsden and Edward O. Wilson with the beginning of the Years 1980, the cultural traditions can be broken up into Culturgène S i.e. into small " unités" of culture. The cultural transmission thus is strongly influenced by the natural of the human Esprit which is the product of an evolution biologiaue. But reciprocally, a cultural behavior can also support genetic evolution via the stabilization of certain genes which give a adaptive Avantage in the group where this cultural behavior is observed.

History and to become human cultures

Since the human Primate S adopted the language Symbolique to represent their relations, this one involved them in a fast movement which distinguishes them from the cultures of the other primates (such as described for example the ethologist Frans de Waal, when he speaks about “policy of the Chimpanzee”): the words fixed by the systems of meaning are indeed never rather precise and including to prevent the controversy. Thus the history of the cultures (to be started with that of the Myth S studied by Claude Lévi-Strauss) is it that of a kind of " race-poursuite" between various ways of " to take the vie".

It is possible that the culture Mondiale in formation reduces the richness of the possibilities of the thousands of still existing cultures, but it will be able with difficulty to absorb in a single model different the " passions fondamentales" it is the place of expression, not only in the Art or the Religion, but also in the practical activity and the debate Politique.

Culture and transmission, the Fabric

Conscious of the importance of the Media S (Newspapers, radio, Telephone, Television,…), in the diffusion of the culture, the governments often had temptation to control the diffusion of the Information S by the takeover of the media. That took sometimes forms of Propagande, that is to say via the Art, or the nationalization of the means of diffusion by the State.

At the time of the Web, the modern approach to apprehend the diffusion of the culture by the media, but also by the Language, is undoubtedly that of the Médiologie. What characterizes today the diffusion by the Média S, specifically Internet, it is that the individual is not only any more Destinataire of the Information (radio, television) or transmitter in a relation one by one (telephone). It can also emit with a great number of individuals, by the means of forums, transport, blogs…

This form of Communication makes think of the appearance of the Imprimerie at the 15th century. One knows how this form of diffusion upset the European company, for finally ensuring a strong development at the time of the Renaissance, through the Grandes discoveries.

At our time, we live a passage of the culture of the writing to a culture of the Information coded numerically on electronic support : Disc, CD-ROM, diffusion by Internet… This radical transformation is not without posing problems of Intellectual property for the artists. For example, the Industrie of the disc can be seriously threatened by the multiplication of the acts of hacking.

Another significant aspect of this change is the fact that the Bibliothèque S are now brought to open with the numerical Média S. One calls more and more the Bibliothèque S of the Médiathèque S, since the support of the media is not only any more the Papier, but a numerical support. It is then about Numeric libraries. The selection on criteria of the works on screens Informatique S makes it possible to more easily find the work in the shelves, and the required Information.

When the media library contains plays, it is then about a Ludothèque.

The number of Web sites in each country, and in particular the number of Web sites per capita, are an indicator of the contemporary diffusion of the culture, around the Langue.

Régis Debray thinks that the transmission of the culture comprises a strong component of Croyance and of Sacré. According to him, after the first two revolutions, that of the codex (the Bible), and that of the Printing works, humanity saw today a new revolution which rests on the Technologies the information and in particular on the Toile

Culture and zones of contact between Civilization S

The History watch that the zones of contact between Civilization S can be sources of conflicts, or on the contrary extremely profitable on the plan of the cultural exchanges.

One can quote for example the maritime exchanges in the ancient Greece between the Cité S and their colony S (Élée, Phocée…), in the ancient Rome, Venice, zones of contact in Spain between Moslems and Christians (Caliphate of Cordoue), the Syria after the conflicts of the Crusades, the Silk route, the kingdom of Roger II of Sicily (which brought a Connaissance invaluable Cartographique to the Occident starting from the knowledge arabo-Moslem, with Palermo), the voyages of missionaries and Explorateur S, the Commerce starting from Bruges (cities Hanséatique maritime S and relationships to the south of the Europe), the Protectorate French with the Morocco…

It is by this type of exchanges that many scientific treaties and Philosophique S arrived in Occident, since the ancient Greece, the Asia, the Mésopotamie, the India, as well as very useful Technique S: Compass, Sextant, Information S Cartographic S, Paper, Printing works, Figure S " arabes" …

General culture of an individual

The culture of an individual, also called General culture, corresponds to the whole of the Connaissance S which it has on the world.

It is partly built by the education and the Enseignement, but in addition includes/understands a share of active construction on behalf of the individual. It includes/understands also a dimension of structuring of the Esprit, with respect to the whole of the Connaissance S: the culture is what remains when was very forgotten (allotted in general to Edouard Herriot). This structuring gives to the prone cultivated the capacity to easily attach any field of study to its Connaissance S. It is the general culture.

Thus, the general culture can include Connaissance S as various as the Histoire, the Musique, the Art, the Littérature, the Science S, the Astronomie, the Géographie, the Philosophie, the Cinéma, the Sport…

It is seen however that this design of the culture, which can appear élitiste, corresponds in fact to the definition of the individual culture. The cultures of various social groups (Popular culture for example) can comprise forms of more varied or more particular knowledge.

Compared to these forms of culture, the general culture is the minimal bottom of culture which an individual should have to be able to be integrated in the company.

Quotations

“Biology is unaware of the cultural one. Of all that the man learned, tested, felt with the length of the centuries, nothing settled in its organization, nothing did not pass in the animal. ” Jean Rostand biologist (1894-1977)

“A culture which would not be a permanent insurrection of the spirit would be only one industry moreover. ” Jean-Marie Domenach ( Europe, the cultural challenge 1990)

“When the men died they return in the history, when the statues died, they return in art, this botany of death, it is what we call the culture. ” Chris Marker ( the Statues die also of Alain Resnais)

“The culture, it is the way in which a group of people solves its problems. ” F. Trompenaars

“the culture is essentially collective mental programming. ” G. Hofstede

“The culture, it is what remains when one very forgot. ” Edouard Herriot

“Believing, with max Weber, which the man is an animal suspended in fabrics of significance that it itself wove, I consider that the culture is these fabrics”. Clifford Geertz, The Interpretation off Cultures , 1973

“The obvious incapacity of the Western culture to be included/understood and take with serious, the gained experience of the other cultures of which some knew to bring to the questions of survival answers radically different as of his, constitutes one of the most serious dangers to the future of our planet”. Terrence Heath

“The culture makes ultimate figure of objective of a development included/understood well, i.e. considered as aiming to the total blooming of the human being. The opposed design, and purely materialist, consist, to add to the development, a pinch of culture and to agitate the mixture”.

“It is the culture which inspires the ends which give direction to our existence”.

“A culture, it is only the whole of the means offered to the men who belong to it, to approach the Truth”. (Denis de Rougemont)

“Nostalgia of gold. (Cf conscience): " It would be useless to be unaware of that almost all the contemporary philosophies and ideologies recognize that the mode to be specific of the man in the Universe, forces it to be a creator of culture, i.e., of language, institution, techniques, of art, etc” Mircéa Eliade:

“The culture it is like jam, less one has some more one spreads out it. ”

" The culture or civilization… is this complex totality which includes/understands knowledge, the beliefs, arts, the laws, the morals, the habit, and any other capacity or practice acquired by the man as a member of the société" Edward Tylor, 1871.

" The culture, it is what answers the man when he wonders what he does on the terre". Andre Malraux

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