<?xml version='1.0' encoding='utf-8'?>
<article xmlns:ali="http://www.niso.org/schemas/ali/1.0/" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" article-type="research-article" dtd-version="1.2" xml:lang="ru"><front><journal-meta><journal-id journal-id-type="publisher-id">kaspy</journal-id><journal-title-group><journal-title xml:lang="ru">THE CASPIAN REGION: politics, economics, culture</journal-title></journal-title-group><issn publication-format="electronic" /><issn publication-format="print">1818-510X</issn><publisher><publisher-name xml:lang="ru">Астраханский государственный университет им. В. Н. Татищева</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="publisher-id">1513</article-id><title-group xml:lang="ru"><article-title>Post-industrial worldview: opposition of traditional and innovative outlook</article-title></title-group><title-group xml:lang="en"><article-title>Post-industrial worldview: opposition of traditional and innovative outlook</article-title></title-group><contrib-group><contrib contrib-type="author"><name-alternatives><name xml:lang="ru"><surname>Khlyscheva</surname><given-names>E.V.</given-names></name><name xml:lang="en"><surname>Khlyscheva</surname><given-names>E.V.</given-names></name></name-alternatives><email>culture_mar@mail.ru</email><xref ref-type="aff" rid="aff2543" /></contrib></contrib-group><aff-alternatives id="aff2543"><aff><institution xml:lang="ru">Astrakhan State University</institution></aff><aff><institution xml:lang="en">Astrakhan State University</institution></aff></aff-alternatives><pub-date date-type="pub"><year>2016</year></pub-date><issue>4</issue><fpage>218</fpage><lpage>222</lpage><history /><self-uri xlink:href="https://kaspy.asu-edu.ru/en/archive/2016/issue/4/article/1513">https://kaspy.asu-edu.ru/en/archive/2016/issue/4/article/1513</self-uri><self-uri xlink:href="https://kaspy.asu-edu.ru/storage/kaspy/archive/4(49)/218-222.pdf" content-type="pdf">https://kaspy.asu-edu.ru/storage/kaspy/archive/4(49)/218-222.pdf</self-uri><abstract xml:lang="ru"><p>Any worldview corresponds to a certain historical era. It is that base of perception of the world around, leaning on which the person acts in this society, allocating such actions with a certain value. The worldview isn't static, it changes in process of development of society. The great number of worldviews in the same world complicates adaptation process. Experience shows that in the conditions of heterotopia it is impossible to keep the traditional culture, it is anyway deformed and incorporates certain elements of other cultures. However, when cultural minority is afraid to lose their identity, there is a violent cultivation defined (most often traditional) a way of life which emphasizes group distinctions even more sharply. So under the guise of preserving cultural differences the peculiar simulacrum of worldview excluding members of cultural group from cultural life of the whole society is created. Industrial society has no ethnoconfessional binding to a certain group only upon the birth. However desire to keep cultural originality promotes preservation of many cultural forms which aren't corresponding to development of post-industrial society. Finding of balance between traditional and innovative worldviews is significant for the humanity, because worldview is an integration tool of spheres and cultural universality, activity of person in whole.</p></abstract><abstract xml:lang="en"><p>Any worldview corresponds to a certain historical era. It is that base of perception of the world around, leaning on which the person acts in this society, allocating such actions with a certain value. The worldview isn't static, it changes in process of development of society. The great number of worldviews in the same world complicates adaptation process. Experience shows that in the conditions of heterotopia it is impossible to keep the traditional culture, it is anyway deformed and incorporates certain elements of other cultures. However, when cultural minority is afraid to lose their identity, there is a violent cultivation defined (most often traditional) a way of life which emphasizes group distinctions even more sharply. So under the guise of preserving cultural differences the peculiar simulacrum of worldview excluding members of cultural group from cultural life of the whole society is created. Industrial society has no ethnoconfessional binding to a certain group only upon the birth. However desire to keep cultural originality promotes preservation of many cultural forms which aren't corresponding to development of post-industrial society. Finding of balance between traditional and innovative worldviews is significant for the humanity, because worldview is an integration tool of spheres and cultural universality, activity of person in whole.</p></abstract><kwd-group xml:lang="ru"><kwd>глобализация</kwd><kwd>инновация</kwd><kwd>традиционная картина мира</kwd><kwd>адаптация</kwd><kwd>этноконфессиональность</kwd><kwd>культурная память</kwd><kwd>globalization</kwd><kwd>innovation</kwd><kwd>traditional world view</kwd><kwd>adaptation</kwd><kwd>ethnoconfessional groop</kwd><kwd>cultural memory</kwd></kwd-group><kwd-group xml:lang="en"><kwd>глобализация</kwd><kwd>инновация</kwd><kwd>традиционная картина мира</kwd><kwd>адаптация</kwd><kwd>этноконфессиональность</kwd><kwd>культурная память</kwd><kwd>globalization</kwd><kwd>innovation</kwd><kwd>traditional world view</kwd><kwd>adaptation</kwd><kwd>ethnoconfessional groop</kwd><kwd>cultural memory</kwd></kwd-group><funding-group xml:lang="ru"><funding-statement /></funding-group><funding-group xml:lang="en"><funding-statement /></funding-group></article-meta></front><body /><back><ref-list /></back></article>