The Word in the Traditional Type of Consciousness of the Kyrgyz
Traditional Type of Consciousness of the Kyrgyz
In the traditional type of consciousness, the reflection of the world occurs predominantly spontaneously, but with elements of awareness and at the level of everyday pre-scientific concepts. As a result, the outcomes of knowledge are expressed quite generally and verbally. These knowledges are usually reduced to the statement of facts, their description, and do not rise to the level of scientific explanation and understanding; they do not form a coherent and logically consistent system. Thinking, more so than in archaic consciousness, is capable of generalization and analysis, and its results are mainly expressed verbally — in proverbs, sayings, riddles, fairy tales, songs, legends, epics, etc. Consciousness distinguishes between the real and the ideal, the actual and the imaginary, but not clearly enough, and therefore often confuses them. Ceremony and ritual still hold some significance, but the decisive role is played not by facial expressions, gestures, or actions, but by the word.
1. A person only partially distinguishes themselves from the social group in which their life takes place. But this is still not an opposition, nor is it so much a distinction as it is a differentiation of oneself and the group. A person still feels their identity with it, does not conceive of existence apart from it. They are guided by common interests, do not emphasize or seem to value their own "self." However, they demonstrate incomparably more initiative in actions, especially when it comes to defending the interests of the group; experiencing, however, a need for at least an illusory sanction or guidance from above — from God, the king, the leader, etc. Their actions are characterized by an unprecedented independence, which can sometimes reach, in some but not many, the ability to break not only with individual representatives of the group but with the group itself. Most people are still under the overwhelming influence of the group's authority, but the possibility of rebellion, of principled disagreement with it, already exists. Thus, the individual and the group for a person with traditional consciousness already oppose each other, but not as opposites, rather as mutually complementary parts of a single whole.
The relationship of a person to nature and society has not yet reached a degree of contradiction, and a person has not yet felt capable of separating from them and living independently, relying solely on their own strength.
2. Feeling themselves to be an object of influence from otherworldly forces, a person, through rituals based on faith, seeks to ensure their well-being. However, unlike the archaic person, who seeks to appease nature by demonstrating their benevolent attitude towards it, the "traditional" person tries to influence nature not through nature itself, but through God, spirits, etc. They rise to the idea of the possibility of influencing nature, although in their thoughts they assign themselves the role of a supplicant, not a transformer.
3. A person primarily engages in purposeful activity, thanks to their ability to foresee the distant consequences of their actions. They are well aware of cause-and-effect relationships, but only in the realm of immediate experience.
4. Self-awareness, self-esteem, and self-analysis in traditional society still have a group character, for a person is incapable of any assessment of themselves other than that which is given to them by the group. However, the evaluation given to them by other people, as well as their status, prestige, and authority in the social group, have become of great importance, indicating a desire not to merge with others, but to stand out from the group. This has become an important step on the path to self-knowledge of the individual. The ability of a person for self-control has increased, but their behavior still exhibits great spontaneity and emotionality. Therefore, the role of social control over a person's behavior is still very significant. The behavior of people, their relationships with one another, their entire lives were mainly regulated by tradition, which did not require rational interpretation, was not understood in terms of utility and benefit, but was accepted on faith, expressed in proverbs, sayings, and norms of customary law.
Mythological Type of Consciousness in the Development of the Kyrgyz
