One of the most apparent specific parameters of the modern socio-cultural situation is its obvious transgressive nature. In modern humanitarian science, within the framework of the concept of "transgression" it is customary to mean the objectively existing desire of individuals, human communities and society to overcome certain norms, values and attitudes that have been once established and institutionalized and had time to become traditional. There are whole spheres of human activity whose existence, and especially their development, is simply impossible without a high degree of transgression. First of all, they include science and the arts. Although the study of cultural transgression has a long and fruitful history (including the work of such recognized authorities as Hegel, Bataille, Foucault, etc.), in the new historical realities, the problem also acquires new semantic solutions. First of all, we attribute to such innovations the acutely actualized problem of the "points of intersection" of transgressive culture and human everyday life. Such "intersections" provide many examples of a positive impact on our lives. However, the concomitant negative potential is very high here and over time it turns out to be an increasingly obvious factor of modernity.
One of the most apparent specific parameters of the modern socio-cultural situation is its obvious transgressive nature. In modern humanitarian science, within the framework of the concept of "transgression" it is customary to mean the objectively existing desire of individuals, human communities and society to overcome certain norms, values and attitudes that have been once established and institutionalized and had time to become traditional. There are whole spheres of human activity whose existence, and especially their development, is simply impossible without a high degree of transgression. First of all, they include science and the arts. Although the study of cultural transgression has a long and fruitful history (including the work of such recognized authorities as Hegel, Bataille, Foucault, etc.), in the new historical realities, the problem also acquires new semantic solutions. First of all, we attribute to such innovations the acutely actualized problem of the "points of intersection" of transgressive culture and human everyday life. Such "intersections" provide many examples of a positive impact on our lives. However, the concomitant negative potential is very high here and over time it turns out to be an increasingly obvious factor of modernity.