Pacheva
Natalia, graduate student
SHEE «Vadym Hetman Kyiv
National Economic University», Kyiv (Ukraine)
NONECONOMIC INSTITUTES
The
institutional system consists of the collection of institutes and the structure
of institutions in their interconnection and interaction. Let’s examine
consider the structure of social and economic institutes. Economic and
noneconomic institutes are complied with each other.
Economic
and noneconomic institutes are placed under each other. Noneconomic institutes
consist of constitutional and sociocultural. Constitutional noneconomic
institutes can be:
Legal
institutes. In papers of John Commons: «Distribution of riches» (1893), «Legal bases
of capitalism» (1924), «Institutional economy, its place, in a political
economy» (1934), «Economic theory of collective actions» (1950) noneconomic
institutes underlie analysis namely: legal, principles of law. J.Commons considered that
through legal procedure, through courts economic relations are regulated in the
society and namely legal procedures are effective for clearing off conflicts in
the society and setting up the social peace.
Political
institutes – are states, parties, trade unions and different, public
organizations, which direct the political goals to the establishment and maintenance
of the certain form of the political power, judicial and administrative bodies,
institutes of lawmaking, association, legal education, institutes of law and
order and social control, human rights, the solution of legal conflicts and
other. These political and legal institutes carry out the certain type of the social
activity through a management and adjusting of public relations.
Ideological
institutes. The main position between the whole institutional factors of the economic
policy belongs the ideology as means of coordination of institutes. Ideas and
ideologies form mental structures, which individuals use for interpreting out
world and make a choice.
Moreover,
strukturizing the interaction of people, formal institutes intentionally or by
chance "reduce the price" of the activity according to somebody's
ideas and that is why promote the value of mental structurs and ideological
stereotypes in the process of choice [4].
Ethics institutes.
On this stage of social development the ethics culture helps to realize the
values of human life, especially in the conditions of social-economic crisis.
Institutional
research are based on the study about a man (existentialism), his conduct,
morals and so on and are connected with the problems of the ethics in the economy.
The ethics conduct is a product of such institutes, as religion, the system of
education, upbringing. [4].
Sociocultural
institutes are closely connected with the innovative processes, as a result -
assisting the development, or braking. The economic development and innovations
help to save more stable sociocultural forms and destroy unstable sociocultural
institutes. Sociocultural institutes with the development of the society are
constantly changed and complicated. They are:
Mentality
– (from lat. mental
is a mind, mental), is the same as mentality is the system of persuasions, conceptions
and views of, an individual or the society group, recreation of the combined
experience of previous generations. Keyword in the determination of the
mentality is the world picture, the set of spiritual values, not always the realized
system of vital co-ordinates and subconscious stereotypes [1].
The
important element of the economic mentality is organizational forms, that is forms
of labour organization, mutual relations of the state and business, that are
considered normal and that an individual must to stick to, if he does not want
to feel a stigmatization [3].
Habits
and stereotypes of thought. The workday world is the world of axioms of life,
stereotypes of thought, customs and habits.
Habits
and stereotypes of thought, that they are divided by most members of the
society, are called an institute. Institutes at first appear on the base of
human instincts and the simplest needs, conducting their satisfaction; they
acquire the selfsupported character and in according to the principle of the reverse
connection form the stereotypes of thought [2].
A trust
is assertion about that something is unknown, but it has some authenticity to happen.
The absolute trust is often identified with a faith, because the mechanism of
such trust is not already based on rational principles that is on the experience
and on the prediction, and on the previous knowledge of one side by the other
and includes irrational reasons of mutual relations [1]. Very profound and ex
face, very simple concepts "trust", "friendship",
"wisdom", "honesty" again, as well as in early capitalist
times, become mover of the economic development.
The
concept «trust» is used in different fields. Let’s try to find out the presence
of the economic content in this word. A trust is based on ability to provide on
the knowledge of the objiect, to forecast or influence on its activity. The
economic trust characterizes a hope, or the confidence of people on the
consequences of economic processes, in particular in, management, monetary
investment and other spheres of the economic activity.
The
trust does not appear and disappear suddenly; it is conditioned by national
cultural features and the historical memory. Thus, the trust must become the
basis of transformations in the economic and political life of the country.
Education. Examining the institute of the
education as the sociocultural phenomenon, we will pay are attention to such
moment, that the institute of the education has its characteristics, general
for different epoches but they put together its high-quality definiteness. The
institute of the education can progress, to regress, be transformed et cetera.
The religion
as social institutions helps to satisfy needs, inquiries which are connected with
the understanding of that is considered supernatural and sacred, is the system
of social norms, spiritual values and commandments which are contained in
spiritual phototypography with the help of which the religious activity of
people, rituals (cults), standards of conduct are organized is sent and
controlled. Examining the
religion as a social institute can be overcome its one-sidedness in its
interpretation, exposing its content through executing functions in the society.
Culture.
From all variety of social processes, relations and facts which existed in the
past and exist presently, we select the certain special sphere which is named a
culture. Most people are convinced that the culture - is that main, basic, that
distinguishes the human and social life from the existence of the wild nature
[1]. The culture as
social phenomenon is very difficult, polistructural phenomenon. The development
of the culture depends on the development of the humanity, because it is
integrated in the various spheres of vital activities of a man.
Upbringing.
Under institutes of training we understand public organizations and structures,
which are called to give an educate action on a person. Personality of a man is
formed under the influence of many objective and subjective factors. A man is
an active creature, he is the subject of his own forming and development.
Educate
and sociocultural institutes have for the purpose: mastering and next
recreation of cultural and social values, accumulated in the process of the
economic activity; attraction of individuals to the certain economic
subculture; the socialization of individuals through mastering stable sociocultural
standards of conduct of a man.
Noneconomic
institutes – are characteristic of all economic systems; are the hereditary information
(mentality, norms, rule (formal and informal), habits and stereotypes, culture,
education) which periodically circulates in the society is certain.
Literature
1.
³ëüíà åíöèêëîïåä³ÿ.
³ê³ïåä³ÿ [Åëåêòðîííèé ðåñóðñ] – Ðåæèì äîñòóïó: http://uk.wikipedia.org
2.
Ãåºöü Â.Ì. Âçàºìîä³ÿ
äîâ³ðè ³ ðîçâèòêó / Â.Ì. Ãåºöü // Åêîíîì³÷íà òåîð³ÿ. – ¹ 3. – 2002. Ñ.
3 -16.
3. Ýêîíîìè÷åñêèå ñóáúåêòû
ïîñòñîâåòñêîé Ðîññèè (èíñòèòóöèîíàëüíûé àíàëèç) / Ïîä ðåä. ïðîô. Ð Ì . Íóðååâà. – Ì. : ÌÎÍÔ.
– 2001. – 804 ñ.
4.
Åêîíîì³÷íà ïîë³òèêà: íàâ÷.
ïîñ³á. / Î. Î. Áºëÿºâ (êåð. êîë. Å 40 àâò.), À.Ñ. Áåáåëî, Ì. ². Äèáà òà
³í. – Ê.: ÊÍÅÓ, 2004. — 287 ñ.