Cultural codes of post-secular world communication

The article discusses the public sphere of post-secular society, strengthening and destruction of cultural codes of the communication of society. Culture here is verified as an anthropologically significant social communication that actualizes the spiritual heritage of the humankind; and at the same time culture is the factor of arrangement of the individual in the coordinates of society. This perception of culture indicates its continued involvement in the life of society; it permeates the social organism and thus integrally connects its social structure. This function of interconnection recently was designated as bridges of culture. Bridges of cultures have special significance in the media sphere, building public discourse as algorithms of communication in society. Bridges of culture are discourses of society formed for centuries that affect the functioning of the recently emerged discourses. Thus, modern public discourse is affected by the discourses of the church and the state, because they once generated and strengthened cultural codes. The violation of the codes causes social sanctions as it was after the shocking punk prayer of Pussy Riot group at Moscow's Cathedral of Christ the Savior. This action violated the standards of conduct in the temples of the Russian Orthodox Church. And yet in its media reflection it showed us something new in the image of a modern Russian society, because it hurt the religious component of the cultural code of communication. And religion is much more than a social institution. It affects people's feelings and values that seem so natural that it is not always put into words. The punk prayer became a newsbreak in the press that actualized a discussion of issues that are part of a global process associated with the objective contradictions of the contemporary post-secular society. Results of the analysis of performances of the Russian press in connection with the Pussy Riot action have shown that in the media we found expression of two types of worldviews - secular and presecular - that are represented with political and cultural evaluations of the authors of publications.

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