Culture of culture

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A.Ya. Flier. A systematic model of the social functions of culture




A.V. Kostina, A.Ya. Flier. Ternary functional model of culture (continued)

V.M. Rozin. Features and constitution of musical reality

N.A. Khrenov. Russian culture at the turn of the XIX-XX centuries: the Gnostic "Renaissance" in the context of symbolism (continued)




I.V. Kondakov. The cat as a cultural hero: from Puss in Boots to Schrodinger's Cat

N.A. Khrenov. A Century later: the tragic experience of Soviet Culture (continued)

I.E. Isakas. Hypothesis. The Christmas tree is a symbol of the second coming of Christ


A.Ya. Flier. Is culture inevitable? (on the limits of the social usefulness of culture) (Philosophical dystopia)

A.A. Pelipenko. Culture as an inevitability (on the subjective status of culture)

Announcement of the next issue



Pelipenko Andrey Anatolievich,
Doctor of Philosophy, Professor,
Chief Researcher, Research Center of
Moscow University of Psychology and Social Sciences.

Logocentrism and Logocentric People (Part 2)

Abstract. The second part of the article discusses psychological differences between men and women, related to interhemispheric functional brain asymmetry, as well as development of two types of life in the Neolithic Age - settled farming and nomadic cattle breeding, determined by these differences. The author argues that state formation was the result of blending of the two forms.

Key words. Gender issues in culture, interhemispheric functional asymmetry, settled farming, nomadic cattle breeding, state


[27] Walter Burkert was the first to outline this issue (see: Burkert, Walter. Homo Necans. Interpretationen altgriechischer Opferriten und Mythen. Berlin: De Gruyter, 1972). But his ideas didn’t get due attention.
[28] Springer S., Deutsch G. Left Brain, Right Brain. Moscow, Mir, 1982.
[29] Geshwind N. Anatomical asymmetry as the basis for cerebral dominance // Fed. Proc. 1978. V. 37. P. 2263-2266. Gorsky F.A. Sexual differentiation of the endocrine brain and control// ed. M. Mota. Brain endocrinology. N-Y., 1991. P.71-104.
[30] Swaab D. F., Fliers J.C. A sexually dimorphic nucleus in the human brain // Science V. 228. 1985. P. 1112-1115. The centre of masculine sexual behavior is assumed to be located in the right part of the hypothalamus, with that of feminine – in its left part.
[31] Allen L.S., Gorski F.A. Sexual dimorphism of the anterior commissure and massa intermedia of the human brain // Journal of Comparative Neurology. V. 312. 1991. P. 97-104.
[32] For example, ontogenesis shows the converse thing: at the moment of birth boys manifest the right hemisphere superiority, while girls – the left one, which makes the latter start to speak earlier.
[33] Giannitrapani D. Sex differences in the electrophysiology of higher cortical function // EEG and Clin. Neurophysiology. London. 1981. V. 52. № 3. P. 136; Konovalov V., Otmakhova N. Specific features of interhemispheric interactions at information imprinting // Psychology Issues. 1984. № 4. P. 96-102; Ray W. J., Morell М., Frediani A. VK, Tucker D. Sex differences and lateral specialization of hemispheric functioning // Neuropsychol. 1976. V. 14. № 3. P. 391-394; Trotman S., Hummond G. R. Sex differences in task dependet EEG asymmetry // Psychophysiol. 1979. V. 16. № 5. P. 429-431; Warrenberg S., Pagano R. Sex diferences in EEG asymmetry predict performance of visiopatial tasks // Psychophysiol. 1981. V. 18. № 2. P. 171-172, etc.
[34] McGlone J. Sex differences in functional brain asymmetry // Cortex. V. 14. Oxford, 1978. P. 122-128; McGlone J. Sex differences in human brain asymmetry: A critical survey // Behavior and Brain Science. V. 3. № 2. N-Y., 1980. P. 215-263.
[35] Rebrova N. P. Biological foundations of gender characteristics // Proceedings of the Ananyev Research and Application Conference-2008. St. Petersburg, 2008. P. 326-328.
[36] Gur R. E., Gur R. C. Sex differences in the relation among handedness, sighting dominance and eye- acuity // Neuropsychol. 1977. V. 15. № 4-5. P. 585-590.
[37] Alford R., Alford K. F. Sex differences in asymmetry in the facial expression of emotion // Neuropsychology. 1981. V. 19. № 4. P. 605-608; Borod J. C., Caron H. S. Facedness and emotion related to lateral dominance, sex and expression type // Neuropsychol., 1980. V. 18. № 2. P. 237-241; Graves R., Landis Т., Goodglass H. Laterality and sex difference for visual recognition of emotional and non-emotional words // Neuropsychol. 1981. V. 19. № 1. P. 95-102; Ladavas E., Umita C., Ricci-Bitti P. E. Evidence for sex differences in right-hemisphere dominance for emotions // Neuropsychol. 1980. V. 18. № 3. P. 361-366, etc.
[38] Verbal realism is a particular case of a wider mental phenomenon of semiotic realism, when itself means any sign representation.
[39] In social behavior programs stabilizing function of the feminine psychological type in contrast to that of masculine, aimed at searching, was revealed by V. Geodokian. Geodokian V. A. The role of gender in transfer and transformation of genetic information // Information Transfer. 1965 (а). № 1. P. 105-112; Feedback regulation of sex ratio. See: Cybernetics. 1965 (b). Issue 13; Structure of evolutionizing systems. See: Cybernetics. 1972. Issue 25; Evolutionary logic of sex differentiation // Nature. 1983. № 1. P. 70-80; Geodokian V. A. Evolutionary logic of sex differentiation in phylogenesis and ontogenesis: Author’s Abstract of Dissertation (Doctor of Biological Sciences). Moscow, 1987; Geodokian V. A. Two sexes: what for and why. St. Petersburg: Retch, 1992.
[40] This doesn’t refer to the so-called matriarchate meant by Bachofen, which was absent even where women sacrificers dominated.
[41] It can be justifiably assumed that the idea of a non-nomadic life is determined by domination of the feminine cultural psychological type. Explanations related to the factor of nature, like environmental conditions, etc., do not work in this case, as there are enough examples of tribes, living in the similar conditions, some of which started a non-nomadic life, while other didn’t.
[42] Being extremely multifaceted, the process of peoples’ movement and interactions in the specified period and in later historical times, dating back to 3-2 с. BC, is difficult to reconstruct even as a overall scheme. So the above said should be understood as a pre-existing and rough generalization.
[43] Such a position is typical for history as viewed by feminists.
[44] Permanent movement and of blending ethnic groups, being the main form of self-organization and self-tuning of sociocultural communities, occurred without any mixture, too.
[45] Later, this line of development initiated extra intricate identities, developing genetically independently of the state and being its alternative.
[46] This is an inherent aspiration of any evolutionizing system.
[47] Cultural lag is not accidental in this case. At the early stages of vertical evolutional breakthroughs their representatives strongly fall behind those succeeding in horizontal evolution. In this context it concerns Neolith farming.  
[48] If such disadvantages appeared, they were not stronger than in state.
[49] According to a popular utilitarian conception, it is directly connected with the nationhood emergence. However, if tasks of military organization had determined genesis of state so fundamentally, its forms, structure and viability would have depended on military circumstances to a much larger extent than it can be traced in history.
[50] Long-preserved matriarchal traditions in Crete are not surprising: being established by mainly natives of Neolithic Anatolia, the Cretan civilization for a long time remained in insularity and isolation.
[51] The psychoanalytical aspect of this liberation was considered by C. Jung, O. Rank and, particularly, E. Neumann. However, no direct links between psychoanalytical studies and historical background have been made yet.
[52] Exaggeration of such universalism has a long tradition from early Christian writers (and later, Muslim theologians) to Medieval scholastics and the last-century philosophy, ranging from E. Sapir to B. L. Whorf. Its apotheosis was their statement that we can conceive only in the framework of things expressed in language. In this connection, we wonder how to explain the difference between red and blue to a blind person? As everybody having a certain empirical experience can conceive it.



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