Social globalization and traditional

The sense-forming of the social took place simultaneously with the development of anthroposociogenesis. The development of norms, stereotypes, communications, and status signs occurred in parallel with the formation of a man as a subject of object-practical activity.
So, already at the history daybreak, homo sapiens separated from herd animals which have “social instincts” due to the presence of a normative-valuable system, i.e., a specific culture regulating an individual behaviour. In this sense, a monkey did not create a man by its persistent “labour”. On the contrary, a clever man rose over the animal world due to, first of all, the development of linguistic communication. With the appearance of specialized information-sign activity, the material world was doomed to the idealization by the action of the magic of Word. From that times, a psychological abyss arose between the animal and “social” worlds. Indeed, an animal wishes only that it needs at a given specific instant, but a man always dreams about and aspires to something.

An important factor of anthroposociogenesis is morally social bans or taboo whose role in the development of a man was clarified by S. Freud in his work “Taboo and totem”. The tie between the social and the psychological was also revealed in the theoretical constructions of C.-G. Yung, in particular in his concept of collective consciousness and collective unconsciousness which form the deep streams of the human history.
On the stage of development of traditional societies, especially demonstrative was the unity of the biological and the social in a man. For example, Aristotle, by emphasizing the presence of the animal (biological) and the social (political) in a man as a part of the nature, named the society’s members by “political animals”.

Platon thought that individuals join into a socium in order to ensure their basic needs. Only the ideal society is able to do this in the best way, because social life is the natural essence of a man.
In fact, the negation of the biological in a man on the benefit to the social is related to the religious tradition which opposes sharply the corporal (sinful) to the spiritual. The biological ensures the functioning of instincts. The social is responsible for cultural values and norms. An anthropologist K. Lorentz, for example, thinks that some higher values (sympathy, solidarity, altruism) interact directly with instincts. At the same time, the social allows one to make control over the biological. On other hand, cultural values are not inherited biologically, but are acquired socially.