ARCHETYPAL PROJECTIONS OF ARCHAIC SPIRITUAL PRACTICES INTO THE SYMBOLIC LANDSCAPE OF POST-POLITICS

Abstract

The current trend of the modern post-industrial world associated with the symbolization of social and political relations is investigated. Symbolization is interpreted as the transformation into a symbol of any action consciously carried out by its subject. It is shown that the classical approaches to the conceptualization of the symbol as a component of politics consider it are considered in the coordinates of the traditional political order, built on institutional principles and established ideologems. It is noted that in the era of postmodernity, the place of religion and ideology as the key sources of symbolic production and tools of creation is occupied by a new technique-political social semiosis. Its essence lies in the mechanism of universalization of practices of interpretation of political reality and its phenomena, the consequence of which is the symbolism of political space.

The resource potential of sociosemiosis in the situation of post-politics is investigated. Post-politics is defined as a permanent process of deconstruction of reality with the substitution of an entity for its sign, symbol, name, resulting in the autonomization of the symbol. The reasons for this lie not only in the fourth information revolution, with its new communicative practices, but also in the ontological nature of the phenomenon itself.

This predetermines the appeal to the primary sources of the phenomenon of symbolization. It is shown that its origin falls on prehistoric times and is caused by such principles of primitive mythological thinking as syncretism, genetics and etiology. The symbol-forming potential of mythological techniques of society management is considered on the example of totemism and fetishism-cult practices of unorganized archaic religions.

It is proved that totemism and fetishism are still widely represented in the symbolic landscape of post-politics as their archetypal projections. As a derivative of the ritual, the fetish is directly related to the totem, and together they form the background of the entire subject of political symbolism of identity: from physical and geographical objects, representatives of the world of fauna and flora to architecture, monumentalism and attributes of state sovereignty as objects of worship and collective amulets.