What are ideals? Moral ideal. Ideals and moral values

Moral is an indispensable component of spiritual culture, which, in turn, is reflected in the events of everyday life, works of art, religious and scientific works. When considering this provision, it is important to come to the concept of "moral ideal". The ideal is:

1) the most common, universal and absolute moral view of good and proper;

2) the image of perfection in relations between people;

3) the highest sample (unconditional) moral personality.

The philosophical dictionary gives the following definition of a moral ideal - this is the idea of \u200b\u200bmoral perfection, most often expressed in the form of personality, embodying such moral qualities that can serve as a higher moral model.

When considering moral systems, it is especially important to understand the ratio of reality and ideal. To this point of view, two historically established approaches are indicative - naturalistic and transcendental. Within the framework of the naturalistic approach, three interpretations of the concept of "ideal" can be distinguished:

1) considers the ideal as a result of generalization and absolutization in the culture of what constitutes the subject of human needs;

2) the ideal is the result of the generalization of the norms and rules or distracting this content from the specific tasks of action (in this way, the concept of "ideal" is closer to the norm);

3) The ideal seems to be a requirement or value that flow out of social or individual reality, which reveal more extensive prospects before man (the ideal retains the image of perfection). But: The ideal here comes down to the value orientation or behavioral installation, deprived of universal and absolute characteristics.

As part of the transcendental approach, the ideal is interpreted as existing regardless of reality and is given to a person directly in its moral experience, which is in conflict with reality, due and facts. This approach is characteristic of Russian religious philosophy, which has found its reflection in the works of I.A. Ilina, N.A. Berdyaeva, N.O. Lossky, which create their own religious system, but relying on the facts, they still lead to the ideal manifestations of a religious feat or community life.

However, it should be noted that the question of the origin of the ideal still remains not clarified. But the definition of the content of good and evil depends on the ideal, proper, correct and wrong and so on, and the like that is reflected in culture.

The concept of moral ideal began to stand out very early. Implicitly it existed in the primitive era. Studies of primitive culture and beliefs pay our attention to such characteristic features as anthropomorphism, animistic views, various types of magic, totemism, a system of prohibitions and restrictions, rituals and rites, mythology.

It is generally recognized that blood -urbing relations are the organizational and regulatory principle of primitive society. The structure of society as a whole coincides with the kinship system. The antinomy "their own - strangers" asks binary opposition when considering the concepts of the surrounding world in primitive society. These opposition are, as well as analogues, associations created by simultaneous events, reasons that contribute to incorrect display of events. Human abilities and intent are projected by the truth, which generates indiscretions of practical and expedient and magical actions.

Regulatory regulation has an institutional nature, the moral norm is initially identical for the usual norm, it does not stand out in the syncretic regulation of behavior, it is not exposed to abstract analysis, it is generally common in labor democracy. The moral norm in the conditions of primitiveness does not act as an abstract imperative and tool of moralization, it implies and leaves freedom of choice, is supported institutionally, and in the patriarchal society has already been protected by personal authority, confirmed by the execution of coercion and punishment. The system of prohibitions (taboo) is particularly distinguished, which form the consciousness and will of individuals. The most complete in this quality is a dictionary of related relationships, instruments of activity and an area environment, such as utensils and hunting objects.

The primary social regulation of the late generic system is the custom of talion, or the principle of equal rejection, blood revenge, which reflects the collective responsibility and archaic ideas about justice. Archaic morality only meets the nature of the god adaptation to natural conditions. Social regulation is characterized by the syncretism of customs, norms, ideas, stereotypes. Tabo, ritual and myth - these are the means of regulatory regulation that the components of the moral ideal are expressed. But they contribute to moral reflection, they, rather, act as organizers of society and are of practical importance. Thus, we can say that in the primitive era, moral consciousness is only at the formation stage.

The next time the form of the existence of a moral ideal is the most ancient times of laws that are based on a generalization and a final entry of customary law. Customary Right Codes record legal, religious and ethical standards regulating property, family, cult, public relations. The sphere of announced requirements and regulations concluded the most popular community ideals and norms, as well as political ideas, strengthening the position of class society.

The oldest legislation relied on ethical representations of the generic era. Community consciousness estimated these laws as the most important mechanism connecting natural law in religious consciousness as a solemn word, the certification is that from now on, the law of space truth is justice to be observed everywhere. It is then that ideas about the ideal ruler, having a divine origin and a defender of disadvantaged, fair judge. The strong ideas about truth and justice are strong, so any deviation from them is condemned. But religious and ethical norms of this era, from the point of view of the basis of implementation, are based on the idea of \u200b\u200bretaliation, and not voluntary implementation.

The oldest laws of laws, therefore, ensured the construction of the state, these are such vaults of laws as - the laws of Hammurapi, the laws of Manu, the inscriptions of Ashoki and Torah, or the pentateuch of Moses.

It is especially important for us to consider the pentateuch of Moses, or Torah, as this is one of the components of the Bible parts. Pentateuch is the monotheism manifesto, the ideology of ethical egoism, justification of the hieroral, the ethical function of the priesthood and the expanimal aspirations of the Union of Israeli tribes. This is the moral code of previously oppressed tribes and ideas, it is an alternative to enslavement, genocide. Pentateuch does not deny the pearls and robbery, and in front of the rich mining, assigned as a result of a military victory. This hermetic morality, which recommends cultural isolationism, is intolerant for alien values \u200b\u200b(idols, customs), in fact does not develop the norms of external communication. The doctrine of Moses clarifies the guarantees of good, or the good, understood in the usual and, possibly, the trivial sense. After all, the benefit for a person when he and his close festes are dressed, shods, are provided with food for the future, there is gold and silver, slaves, cattle. Fortunately includes wealth, longevity, health, continuation of the kind. And all this is considered as God's blessing for religious moral merit. This is a dogma of the lifetime reward from God for piety - to each "in the ways it" - turned out to be insolvented after the loss of Israel of independence. It is after this that the need for good God arises, Jesus Christ appears with his Nagorno sermon and the main position - "Love the Middle Middle like yourself." It should be highlighted in the decalogne pentateuch, or the Ten Commandments, which is prohibitive: you will not have any other gods in front of the Lesiam (1), do not make yourself a cumir and no image, do not worship and do not serve them (2), do not pronounce the name of the Lord God of your in vain (3), observe the day Saturday (4), read the Father and Mother Your (5), do not kill (6), do not commit adultery (7), do not steal (8), do not pronounce false testimony to your neighbor (9), do not wish the wife of your neighbor, neither the field of him, nor the slave of him, nor the will, nor the donkey of him, nor of all that is from your neighbor (10).

Decalog teaches to love God and assesses a person, depending on his religiosity (piety) and strict observance of the commandments, which are not just the highest wisdom and ethical value, broadcasting over, but also the main element of the contract between Jews and God.

Thus, the oldest codes are a record of the norms of customary law, they are more focused on the values \u200b\u200bof the state under construction, and not the priority of moral requirements, moral feelings, moral justice, mercy. The oldest codes contain major cultural norms (not killed, do not steal and so on). They are treated with some supernatural. And not the human invention. These norms are based on a system of coercion and punishments, but these norms are designed to prevent moral decomposition, injustice, social and ethical lawlessness, egoism.

It is also important to say about the ethical teachings of the Ancient East. It is appropriate to talk about Chinese philosophy as super ethics, since the sphere of ethical for Chinese philosophers has always been not only the most important, but also extremely broad. In traditional Chinese culture, the subject of ethics remained inseparable from the syncretic complex of the norms and values \u200b\u200bof etiquette, ritual, rituals, customs, unwritten right and the like phenomena. Moreover, in Chinese philosophy, ethics had not only social and anthropological, but also ontological meaning. The main types of knowledge differed in moral significance, and the fundamental parameters of Being were interpreted in ethical categories, such as "good", "grace-virtue", "genuineness-sincerity", "humanity", and others. Therefore, some modern researchers and confusion interpreters see its specific merit in the development of universal theory - "moral metaphysics".

The central ethical category "Good" in Chinese expresses the shanoglyph "Shan", egoologically related to the images of the ram and flutes, which concludes an idea of \u200b\u200bthe moral unity of material and spiritual. The Ancient Chinese scientists themselves interpreted the image of the flute included in the Shan Heroglyph, as a speech designation, emphasizing the spiritual component of semantics. The latter covers all three main types of norms and values \u200b\u200b- ethical, aesthetic and deontological, thanks to which the term "Shan" was initially determined using the Jeroglyphs "Mei" (beauty) and "and" (debt, justice). The composition of all three value-normative categories includes element "Baran" (Yang) as a symbol of socially recognized sensitly material value. Therefore, in the vocabulary of the Chinese philosophy "Good" - "Shan" covers everything "good" and resembles an ancient Greek "Kalogoatia", implying not only the good and virtuous, but also a fraud and benign. These main features of Chinese philosophy have been formed in the "Golden Age" of its history, when the ideological struggle of the "St Schools" took place (VI - W centuries. BC. E. And four major ethical programs were formulated - humanism (Confucianism), utilitarianism (Misa), Naturalism (Taoism) and Statism (Lead).

Let's consider these four ethical programs in more detail.

Confucianism we can consider first of all as the system that submitted the ideal of the state device, in which, if there is a sacred ascended, but almost almost inactive ("facing south") of the ruler, the real power belongs to the Ghu, connecting the properties of philosophers, writers, scientists and officials. From his very birth, Confucianism was distinguished by the conscious socio-ethical originant and the desire to merge with the state power in all of its civil (but not military) aspects - from administrative to ideological.

This desire corresponded to theoretical interpretation and state and divine ("heavenly") authorities in family-related categories: "The state is one family", for example. The state was identified with society, social ties - with interpersonal, the foundations of which were seen in the family structure, where the relationship between the father and son was preferential place.

Developing in the form of a kind of socio-ethical anthropology, Confucianism focused its attention on the person, the problems of his innate nature and beneficial qualities, its position in the world and society, knowledge of knowledge and action .... refraining from their own judgments about supernatural, confusion formally Approved the traditional faith in the impersonal, divine-naturalistic, fateful sky and the perfectness of the ancestors with him, which later largely led to the compusion of social functions of religion. But this issue of Confucius considered in terms of significance for humans and society, people's interaction. He made the focus of his teaching analysis of the interaction of the "internal" pulses of human nature, ideally covered by the concept of "humanity", and "external" socializing factors, ideally covered by the concept of ethical-ritual "decency". The regulatory type of man, according to Confucius, is a "noble husband", who knew the heavenly "predestination" and "Humanna", combining ideal spiritual and moral qualities and the right to high social status. Compliance with the ethics and ritual norm is the highest principle of the practice of knowledge for the Confucius, turning into the "golden rule of morality". And the meaning of human being for him - the statement in the subwayless higher general form of a social and ethical order - "paths" (Dao), the most important manifestations of which "humanity", "proper justice", "reciprocity", "rationality", "courage", " [Respectful] Caution "," Sonna Results "," Bratsk Love ", Own dignity, loyalty," merchantness "and others. The specific embodiment of Tao in each individual creature and the phenomenon is "grace / virtue". The hierarchized harmony of all individual DE forms the Universal Dao.

Confucius followers paid a lot of attention to the development of ethical ideas and the study of human nature, developing their teaching. This contributed to the fact that in the century BC Confucianism acquired the status of official ideology and up to the 19th century developed as an internal Chinese phenomenon in philosophy, without experiencing third-party influence. Only at the end of the 19th century, Confucianism in China is somehow connected with the attempts to assimilate Western ideas and the return from the abstract problems of the Sun-Minsk neoconfucianism and the Qing-Han Textology to a specific etiquotial theme of the initial Confucianism. In the 20th century, the development of Confucianism is associated with a combination of neoconfucifyness and partly Buddhist philosophy with knowledge of European and Indian philosophy, which suggests that modern postnoconfucianism is an expression of a national idea in China, the moral basis of the development of Chinese society.

Spiritual and moral ideals in human life.

The most important philosophical issues relating to the relationship between the world and man include the inner spiritual life of a person, the main values \u200b\u200bthat underlie its existence. A person not only knows the world as a matter of seeking to reveal his objective logic, but also assesses reality, trying to understand the meaning of one's own existence, surviving the world as a proper and short, good and destructive, beautiful and ugly, fair and unfair, etc.

Universal values \u200b\u200bact as the criteria of the degree of both spiritual development and social progress of mankind. The values \u200b\u200bproviding human life include health, a certain level of material security, public relations that ensure the realization of the personality and freedom of choice, the family, the right, etc.

The essence of the spiritual world of a person was determined by the word "spirit" as a human dimension, the human mind or his tendency. Then, the concept of "spiritual life of people" was included in the scientific way, which covers the wealth of human feelings and achievements of the mind, unites both the absorption of accumulated spiritual values \u200b\u200band the creative creation of new ones. A person who has a highly developed spiritual life possesses, as a rule, an important personal quality: he acquires spirituality as a desire to height his ideals and thoughts, which determine the focus of all activities. Spirituality implies adherence to humanistic value orientations, soulfulness, friendliness in relations between people. The spiritual life of the personality includes: knowledge, faith, feelings, needs, ability, aspirations, goals of people. The spiritual life of the person is impossible without experiences: joy, optimism or despondency, faith or disappointment. A person is typical of the desire for self-knowledge and self-improvement. So, spirituality, according to modern philosophical views, is the highest level of development and the creation of a mature personality. At this level, the motive and primeflow of human activity are not personal needs and relationships, but the highest human values. The assimilation of certain values, such as truth, good, beauty, creates value orientations, i.e. conscious

human desire to build their lives and convert validity in accordance with them.

One of the most important moral categories is conscience. Conscience is the ability of the personality to learn ethical values \u200b\u200band guided by them in all life situations, independently formulate their moral duties, to carry out a moral cavity control, to realize their duty to other people.

Poet Osip Mandelstam wrote:

Conscience Your:

The node of the life in which we are recognized ...

No conscience no morality. Conscience - an inner court who is pending over himself. "Conscience removal," he wrote Adam Smith for more than two centuries ago, - the terrible of the feelings attending the heart of a person. "

Patriotism also applies to the number of major value orientation. This concept is indicated by the value attitude of a person to his Fatherland, dedication and love of the Motherland, to their people. A patriotic configured person is committed to national traditions, a public and political structure, language and faith of CVOEGO Narod. Patriotism is proud to achieve his native country, in empathizing its failures and troubles, respect for its historical past, to popular memory, culture, as well as respect for other peoples, other culture. Patriotic feelings and ideas only then morally towers a person when they are conjugaten by respect for people of various nationalities. With patriotic guidelines of a person are associated and quality of citizenship. These socio-psychological and moral qualities of individuals combine the feeling of love for their homeland, and responsibility for the normal development of its social and political institutions, and the awareness of themselves as a full citizen who has a set of rights and obligations. Citizenship is manifested in knowledge and ability to use and protect personal rights, respect for the rights of other citizens, compliance with the Constitution and the laws of the country, strictly fulfilling their duties.

An important element of the spiritual world of a person is the worldview, a totality of his views on the world as a whole and the associated attitude towards peace. The idea of \u200b\u200bthe value of an ordinary person, his life causes today in culture to allocate moral values \u200b\u200bas the most important,

Conditioning in the current situation the possibility of its existence on Earth.

Our people, once pious and faithful to the Lord, the God-head, lost moral landmarks. The taciousness and sinful pride, passion for immoral spectacles and the cult of violence, the immoral climate in politics enslaved many. The family is being destruction - the basis of the centuries-old text of the people's life, the basis of his prosperity, through which the spirit of goodness was transmitted from generation to generation and moral values. It should be remembered that the personality, family, spirituality, morality is not empty words, it is the basis, the spiritual foundation of any civilization and any society. The history of states and distant antiquity, and modernity confirms this idea. Many cultures of the past came to their decline precisely as a result of the degeneration of the spiritual basis of the person. More F. M. Dostoevsky said that the peoples move another force than science and industry; Peoples are alive until they own a great idea, often not conscious to the end. This is a desire for the highest truth, to the highest meaning of life. When the people loses this idea, it turns into an "ethnographic material".

Does the moral principle form in a person spontaneously or need to form consciously? In the history of philosophical and ethical thought, there was a point of view, according to which moral qualities inherent in a person from the moment of birth. So, French enlighteners believed that a person is kind of in nature. Some representatives of Eastern philosophy believed that a person, on the contrary, by nature angry and is a carrier of evil. However, the study of the process of becoming a morality of consciousness showed that there are no grounds for such categorical statements. Moral principles are not laid in a person from birth, but formed in the family on the example that is in front of the eyes; In the process of communicating with other people, during the period of training and education at school, with the perception of such monuments of world culture, which allows for how to join the already disagreeable level of consciousness, and to form their own moral values \u200b\u200bon the basis of self-education. Without the last place at the same time, the personality is also occupied. The ability to feel, understand, create good, recognize evil, to be persistent and irreconcilable to it - the special moral qualities of the person who people cannot get ready-made from others, and should work out independently.

Radical changes occurring in the lives of our society, including in the field of education, require comprehensive understanding. Perennial alienation of man from genuine spiritual culture, national roots and traditions, from faith, led to the crisis of public consciousness, expressed in an extremely unfavorable public atmosphere: strengthening the criminality of society, the growth of crime (including children's), violence, open promotion of malfunction of morals. A particularly difficult situation was in the teenage and youth sector. The search for public consciousness from the crisis situation was marked by a refund to previous systems of values, first - to humanistic, "universal", and then to the traditional - Christian, Orthodox.

School, and we - Teachers are obliged to figure out the complex philosophical category about the moral ideal and moral perfection and help their students form the most moral ideal. And how can we do this at school? First of all, through the content of the school program objects: the high artistic dignity of the Great Russian classical literature brings up aesthetic taste, and the development of the Russian literary language is impossible without reading and studying classical works. Russian literature is the main subject that reflects the content of Russian spiritual culture in modern school. The works of Russian literary classics have a huge educational value. They give younger the moral ideal as a lifestyle. They represent samples of a humane attitude towards neighbor, attenuating and citizenship. Finally, they generally create a high idea of \u200b\u200bthe value of Russian culture: the entire artistic world of man is painting, architecture, music is based on literature. It is Russian literature that makes it possible to preserve in the consciousness of youth moral and artistic values, traditionally unifying society

Genuine education in all historical epochs aims to raise the person in the Christian understanding, for which it is important for the presence of a spiritual basis in it, conjugate with God. Divine gift, a person, unique for each of us, is the image of God! And only in this sense of the centrality of the image of God in a person, you can connect the basic truths about a person and build a holistic system of upbringing and education at school, including the system of classroom clocks.

The starting point of the lesson, including and the classroom has always been the question. Put in front of yourself and the student questions: "Why does a person live?"

"Who is the moral person?", "Can a person be morally perfect?". And the answers to these questions should be sought, resorting to help and the great experience of the Orthodox Church. At this point, these issues intersect the tasks of the school and the church.

Revealing the concept of moral ideal, we will certainly conclude that there are no people absolutely perfect. But the history of mankind knows the perfect person. This is Christ, Godhead, whose coming marked the beginning of a new era in the history of mankind.

To describe the moral ideal of a person, there is little set of the most beautiful and good human qualities, Christ, God must stand in the center of this concept, through the likeness of which, through the likeness of His Saints, at least in part, only a person can be improved. No wonder the reading of the lives of saints was the most beloved and integral tradition in Russia for every Russian man who studied him to distinguish between truth and falsity, righteousness and sin, to realize the meaning of their earthly existence.

In the conditions of modern pluralism, the understanding of morality is urgently needed to emphasize the importance and urgency of the restoration of the traditional ideal of morality, namely the restoration in the system of continuous education of the tradition of Russian education with clear criteria for personal and social morality, presented in its entirety in Orthodox spiritual culture. The truth of moral actions should be obvious only to the Absolute, and not to a variety of, even if the most humane, public ideals. Then:

- the responsibility of a person is responsibility to God;

- Tolerance to others - this is not tolerance in understanding the non-absorpability of any sin, but the vision of the image of God in every person and love for him;

- Attitude towards Fatherland is not the expectation of benefits, but serving its people and his spiritual traditions;

- The purpose of life is not a quench of endless desires and the receipt of pleasure, but overcoming everyday difficulties while maintaining loyalty to the ideal;

- Freedom is not to do everything that I want, but in the exemption of yourself from the captivity of my desires, in the ability to completely refuse themselves;

- Beauty is not an external appeal, but the moral burning of the soul;

- Happiness is not possession of all the benefits of life, but a constant joy of the heart through sacrificing itself to another;

- Death is not the end of human existence, and the beginning of eternal life, so the attitude towards it determines the entire structure and lifestyle of a person on earth, etc.

Summarizing all the above, we conclude: The basis of the formation of a spiritual-moral personality is the ideal not just a humane person, but a Christcentric image from which the entire system of true moral values \u200b\u200bis derived:

- love, good, mercy, tolerance, compassion, forgiveness, repentance;

- patriotism and civil debt;

- human dignity and professionalism;

- Family traditions and social relations, etc.

It is necessary to emphasize once again that spiritual-moral education implies not the development of only abilities and intellect, and, above all, aimed at raising the personality of a holistic, creative, active, and here the motivation of all methods aimed at developing students, necessarily lies in the field of religious aspirations. man.

The task of each teacher and the educator is to give students a certain, unpleasant in time, a durable moral rod, in which they themselves will subsequently build a solid building of a clear, reasonable understanding of moral life.

At the base of class watches devoted to moral issues, there is an understanding of the meaning of human life, without which the arguments about morality do not make any sense at all.

If we want to achieve the goal, then we ourselves must have this moral ideal, and give our students the opportunity to meet people who have the same aspirations. The advantage of a person from this point of view is dizzyfully high, for a person is like God and must be righteous and holy.

It is quite clear that at school we have the common tasks of educating adolescents who are solved and the Orthodox Church. Standing for the truth, selfless disinterested ministry to their people are the most characteristic moral features of the Russian Orthodox man. In the Russian people, the ideals of military ministry were always very high because

so many holy princes of warriors - from Alexander Nevsky and Dmitry Donskoy to Fedor Ushakov, Warrior Evgeny, who died in Chechnya. They are all alive and

a vivid example of serving a moral ideal. Through acquaintance with the history of life (in the life) of famous warriors - heroes, through meetings with veterans of wars, it is necessary to enable teenagers to absorb the lifeless effect of the personal example of the resistance of the Spirit and serving to their people and Fatherland.

How to instill a morality to the Russian schoolchildren, spiritual and moral culture? The main way of moral education of children and young people of Russia is a systematic teaching at the school of spiritual - moral culture based on centuries-old religious values \u200b\u200band arising from them cultural and historical traditions of the people. Crupitsa Knowledge will give 34 hours of course "Basics of Orthodox Culture", the teaching of which "is aimed at orienting a schoolchildren in the modern life of society, while ensuring integration into the cultural tradition of society - in the depths of time. Primary school students should primarily familiarize themselves with the sacred pages of their hometown, so that they later become clear why a person should strive for a virtuous life. Then we will talk about the teacher, because it is a teacher who goes into class daily and works with children, opens school textbooks with them and analyzes, teaches, expressively reads, affecting the formation of the personality of each of his student. The task of the teacher is not at all the transmission of certain amounts of specific knowledge in the field of theology. For this, in addition to the formal permission, special education is also necessary. More importantly, it is important to go on interest in its historical culture without bills, without distortion. And interest, as you know, gives birth to knowledge. But first of all, such interest should arise from the teacher himself. "Slennik is not a manty combine," says folk wisdom. No instructions will make a person to love the Orthodox culture, see in the Orthodox faith of the origins of the spirituality and morality of the Russian man.

The emotional world of the teacher is a propagating energy, it cannot but capture, not to get into, leave the indifferent listener. The emotional world is an external manifestation of the internal content of man, i.e. His spiritual side. In education, the position and skills of an adult in relation to everything that surrounds the child is very important. But the teacher is one of the carriers of spiritual values, with whom the child faces in his life.

In fact, the teacher ranks second, the first, of course, are parents. The spiritual development of the teacher covers all spheres of life, including

activity. The teacher is primarily an activity aimed at mastering learning knowledge, skills, skills, the development of their personal qualities. "The secondary school must educate a person be primarily moral. For the moral basis is the main thing that determines the viability of society: economic, state, creative. The future of our country is sitting now for school parties. In many ways, the future of Russia is in the hands of modern teachers. What will it be?

In conclusion, it should be said that the spiritual world of the personality is a complex system, the elements of which:

1. spiritual needs for knowing the surrounding world, in self-expression by means of culture, art, other forms of activity, in the use of cultural achievements, etc. Spiritual culture is a necessary condition for the existence of both society and for the formation of the personality and its inner world. Each person has a huge potential for the perception of accumulated cultural values;
2. knowledge of nature, society, man, to themselves;
3. belief in the truth of those beliefs that the person shares;
4. beliefs that determine human activity in all its manifestations and spheres;
5. the values \u200b\u200bunderlying the human attitude towards the world and to themselves, giving the meaning of his activities, reflecting his ideals;
6. abilities to one or another forms of social activities;
7. feelings and emotions in which his relationship with nature and society is expressed;
8. the goals that he consciously puts in front of him.

Bibliographic list

1. N.N. Golikova. The spiritual world of the student and teacher.
2. Danilyuk A.Ya., Kondakov A.M., Tishkov V.A. "The concept of spiritual and moral development and education of the personality of a citizen of Russia." Series "Second-Generation Standards" / A.Ya. Danilyuk, A.M. Kontakov, V.A. Tishkov. - M.: "Enlightenment", 2009.
3. A.Ya. Danilyuk, A.M. Kondakov, V.A. Tishkov. "The concept of spiritual and moral development and education of the personality of a citizen of Russia" Public Education. - M. - 2010. - № 1
4. A.M. Kondakov, L.P. Kesin "Approximate basic educational program of an educational institution." Series "Standards of the second generation" - M.: "Enlightenment", 2011.
5. Likhachev D.S. "Russian Culture": Collection of articles / D.S. Likhachev. - M.: "Art", 2000.
6. Surova L.V. "Orthodox school today." Book for students and students L.V.Surov. - Ed. Vladimir Diocese, 1996.

The moral ideal and other concepts of moral consciousness. Moral ideal and reality. Appointment of moral ideal. Ideal and antiger. The ratio of moral and social ideal

Above, we looked at a number of fundamental concepts of moral consciousness, the content of which is, can be said, the basis of moral culture. But a specific person in his daily life, in various, sometimes conflict situations, not abstract, distracted views, but a specific example of behavior, an example for imitation, a visual reference point for action.

In the generalized form, such a visual example is expressed in a moral ideal, which can be said, is a concretization for the data of historical, cultural, social conditions of the ideas of good and evil, justice, the debt, happiness, meaning of life, other concepts of morality. Really, as an ideal, there is a lively historical person (most often idealized), or rather, its backed image - ranging from Alexander Macedonian and ending with Lenin, Sakharov and other prominent figures of modernity by poets, artists, etc. This image is often attributed to all the necessary moral qualities, if they lack them and make life ... Dzerzhinsky, sailorov, etc. As a real embodiment, the ideal often acts as a hero of any literary work. In the past, yes, in part today, there were a lot of imitators from Pechorin, Bazarov, Rakhmetov, Korchagin, and the like. The list of these "living" and fictional ideals can be continued to infinity. However, it is important to emphasize: in humans, especially in the young, there is an acute need for a worthy, authoritative ideal, which to a certain extent determines and the content of the moral values \u200b\u200bof a particular personality, and the technology of their implementation. Therefore, it is quite reasonable to conclude: what a person has an ideal, he himself (with certain reservations).

Of course, it is necessary to make aware that something is not only an elevated, but also inaccessible. As soon as the ideal landed, it becomes fulfilled, he immediately ceases to play his functions - "lighthouse", a reference. However, the ideal should not be completely inaccessible, the alien of other worlds. In this case, it is not able to stimulate the activity of the individual, because so that he will do, everything will be in vain. It is no coincidence that Jesus Christ - the embodiment of moral perfection for Christians - is Bogochlekom, i.e. In it and the Divine, inaccessible to a simple mortal nature, and human nature. The Christian ideal, speak Orthodox theologians, is expressed not unilateral underlining the divine start. They remind that Jesus Christ was born in a simple family of a carpenter that he concretely helped the suffering and disadvantaged, condemned evil, etc.

But the actual moral life of a person consists not only of good, justice, happiness, decency and nobility. In the world a lot of evil, injustice, shamelessness, etc. The focus of moral negative is expressed in peculiar antiidals, in antiheroh, etc. As they are acting as specific historical figures, ranging from Herostrata to Hitler and numerous heroes of the works of Gogol, Saltykov-Shchedrin, T. Bulgakov, etc. And in this case, real historical persons, rather, their images are attributed most often alone Only negative features. Apparently, in order for this anti-submit to be more efficient. It must be recognized that the antiidals can also play a positive role: they brightly show convincingly show how it is not necessary to feel, think, act, i.e. They are distracted by evil.

Since Plato, attempts have been made to create schemes for an ideal society (state), design various utopias (as well as anti-wasteopias). But it is worth remembering that social ideals can count on their present, and not for a temporary embodiment, if they are based on the basis of eternal moral values, if they are consistent with moral ideals.

In the section on the question of the Sophia Characteristics of the Comedy inexped by the author Ilya Rybin The best answer is Sophia is a niece of an old man, who is her guardian. The name of the heroine is "wisdom". In the comedy Sophia is endowed with the wisdom of the soul, hearts, virtue.
Sophia - orphan. Its estate, in the absence of a foreigner, control the spaces that the girl is crushed. And when they find out that Sofia has a big dowry, they begin to fight for her hand and money. But Sofia has a beloved - the Milon, with which she is engaged and to which it remains true. The family of prostacle-cattle Sophia despises and laughs at it. The girl comes from the honest nobles who gave her a good education. Sophia is smart, mocking, sensitive and good (at the end of the comedy, she forgives the simpler for the evil caused to her). The heroine believes that honor and wealth should be made by works that the girl is decent to the gentleness and obedience to the elders, but her love she can and should defend. All positive characters play are grouped around Sofia. They help her to free themselves from under the guardianship of spacers and connect with Milon at the end of the comedy.

Under moral ideals means the process of perceiving moral requirements through the image of a morally sublime personality - a carrier of high spirituality and moral qualities, which I want to imitate in real life.

For each historical time existed his moral ideal. This was reflected in philosophical teachings, religious doctrines, literary works. Aristotle saw the moral ideal in the person, who is unreleased from worldly affairs and calmly and concentrates contemplates the truth. Immanuel Kant characterized the moral ideal as a guide for actions and actions that are checked with a "perfect person" inside each person. The person develops, under the action of this internal compass, but will never stand with him one step. Each philosopher, a scientist, the theologian saw his moral ideal.

The moral ideal determines the purpose of the moral self-education personality. Actions in achieving this goal are a conscious volitional act that a person performs, motivating their persistent desire to rise to the level of its moral ideal.

The moral ideal affects the maintenance of moral principles and norms. This comes from the nature of the interests of a person and the established life situation. So for any military moral ideal, a person endowed with such qualities as courage, prowess, honor, nobility, perfectly owning weapons, but applying it only in extreme life situations to protect their loved ones or homeland.

The concept of moral ideal applies to all society. Humanity dreams of a society built on the principles of higher justice and humanity. The public ideal is an image of a perfect society, which expresses the interests of a certain social group, its concepts about higher justice and the best social structure. As a moral category, the public ideal includes the following requirements: the equal distribution of all life benefits between people, compliance between the rights and responsibilities of a person, between its abilities and a place in society, between the person's contribution to the public life and the nature of remuneration, between personal and public, between the virtuous The lifestyle and the ability to achieve happiness.

The achievement of the ideal is the ultimate goal of all efforts that should be carried out by highly moral means.

16. Meaning and purpose of life

Meaning of life, meaning of being - The philosophical and spiritual problem related to the definition of the ultimate goal of the existence, the purpose of humanity, a person as a biological species, as well as a person as an individual, one of the main ideological concepts that is of great importance for the formation of a spiritual and moral appearance of the individual.

The question of the meaning of life can also be understood as a subjective assessment of the lived life and the compliance of the results achieved by initial intentions, as an understanding of the content and director of his life, its place in the world, as the problem of the impact of a person on the surrounding reality and production of the human goals going beyond his life . In this case, it is implied to find an answer to questions:

"What are the vital values?"

"What is the purpose of life?" (or the most common goal of a person's life as such)

"Why (for what) live?".

The question of the meaning of life is one of the traditional problems of philosophy, theology and fiction, where it is regarded mainly from the point of view of the definition, which consists of the most decent meaning of life.

The ideas about the meaning of life are developing in the process of activity of people and depend on their social status, the content of solved problems, lifestyle, peaceopony, a specific historical situation. In favorable terms, a person can see the meaning of his life in achieving happiness and well-being; In a hostile medium of existence, life can lose its value for him and meaning.

17 Question: The interaction of moral and political consciousness. Political consciousness is a peculiar, dynamic alloy of feelings and ideas, in which the circle of interests associated with the activities of the state and other political institutions is expressed in its own way. Political consciousness expresses and protects the urgent, vital interests of both individual social groups and society as a whole. These interests are economic primarily national, i.e. Interests of a country, cultural, etc. Often, political consciousness is represented by consciousness predominantly class, even party. Yes, the aspirations of individual social groups in it are quite clear. But various classes, groups cannot coexist, without considering, at least in the minimum, the aspirations of other segments of the population. Otherwise, there is a continuous civil war. In addition, any state has common interests for the whole population: the protection of borders, upholding its specific aspirations in the international arena, the preservation of culture, traditions, as well as elementary human sympathy and compassion, approval, etc. However, it should be recognized that in the early stages of the state development (slavery, serfdom) really dominated the political consciousness of the dominant classes. In the last centuries (especially in the twentieth century), political consciousness is filled with increasingly universal content. Historically changed the nature of the interaction of moral and political consciousness. Perhaps, "Up to the Epoch of Enlightenment, there was a significant gap between politics and morality." The goal justifies the funds, "this motto, frankly formulated by N. Makiavelli, was applied long before the 20th century. For practical feasibility, not only the norms of everyday morality were adjusted for the interests of politics. , but also solutions of church councils. However, the growth of moral self-consciousness, spiritual culture, the shocks caused by devastating wars (especially in the twentieth century) led to an increase in the role of moral factor, moral values \u200b\u200bin political consciousness, in its daily functioning. In any case, the politicians are very high Intensely hesitate public opinion. Nowadays the lifestyle of state husbands, their moral stands (up to the most intimate parties of life) attention and ordinary voters, and the media are drawn. What is the difference between moral and political consciousness? As noted above, political consciousness about It takes primarily the horizontal aspirations of people, and moral - not only horizontal, but also vertical. It is from the positions of the highest moral values \u200b\u200b(and not only from the position of the momentary benefits) the actions of various political institutions should be assessed. It is moral consciousness that sets the landmarks to politically consciousness. The central concepts of moral consciousness are the concepts of good and evil. The starting concept of political consciousness is the concept of power. The latter is often associated with force, coercion or threat of coercion ("threat of terrible punishment"), with the restriction of human freedom. The moral consciousness of violence allows only in the form of an exception - to curb the extreme cases of evil. And any restriction of human freedom for moral consciousness is completely unacceptable, because in this case, the moral assessment of certain actions or other actions is not. In a word, the differences between moral and political: a lot of consciousness. But there are also points of contact, there is a space for interaction. The state is not some abstraction. It is implemented in specific organs in their activities. And, above all, the essence of this or another state is embodied in the right. It is through the right of the state, the political consciousness (facing unlike morality predominantly to large groups of the population) comes to a separate citizen. But regulating interpersonal relationships, the right is forced to rely on the simple norms of morality, consecrated by centuries. It is no coincidence that such initial norms, as "not killed", "do not steal others and in morality, and in the right. In addition, there is also a" common "concept and in moral, and at legal consciousness - the concept of" justice "," equality "True, an understanding of justice in morality and in the right has its own characteristics. For the right of justice, this is followed by the laws established by the state. For morality - justice is an objective assessment of the actions of a separate person through the prism of universal, higher values. Moral consciousness can recognize unfair and The laws themselves, in addition, for moral consciousness, the principle of equality of significance, the advantage of each human person is, can be said to be sacred. For legal consciousness (in past centuries, the personality is not only the king, the king, but also a simple nobleman had frank privileges) the principle of equality began to be considered important , essential only in the most recent decals 6?

18 Question: Morality and Religion: Similarities and Differences The problem of the interaction of religion and morality was occupied by the minds of various thinkers with deep antiquity. And with antiquity on this problem, most different, sometimes opposite points of view were expressed. On the one hand, religious ideologues and last centuries, and now they categorically argue that morality is not able to exist without religion, just like a tree without roots. It was in religion that morality draws the power to fulfill good, it is the religion that provides a man's meaning of his being, the highest moral values \u200b\u200b(God is a living embodiment of good). It is not interesting to note that ideas about the beneficial effects of religion on morality were separated by those whose religiousness was very problematic. For example, the critical sophist (46O-4O3 Gg. BC) The tragedy did not fully approved the following: With the mind of a deep wise husband, for the first time, fear of gods for mortals invented, so that the fear of evil somehow, yes was, would start To do, speak or think, though by secret ... Many centuries later (in the XV century), the French enlightener Voltaire, who sharply denounced the Catholic Church, at the same time he said that if God would not have been, he should be invented - In order to ensure the execution of the moral commandments: "I want my manager, my wife and my servants believed in God. I think that in this case I will have less and deceive me." Even the Yellow Atheist P.A. Golbach recognized that some people reject religion only because it is a shye shye storm, prevents them from getting out of vices. But on the other hand, the opposite point of view on the nature of the interaction of religion and morality is also known with deep ancient times. So, who lived in the twentiest centuries ago, the Roman philosopher Lucreti Kar, who was a follower of Democrita and Epicur, in his poem "On the nature of things" wrote that the religion was a lot of "wicked and criminal acts gave birth," and religious preachers were invented by a lot of waggery, "might confuse and Violate everything, life foundations. " Many centuries later, French enlighteners were in question: "Why are there altars, but there are no good morals? Why are there so many priests, but so few honest people?". L. Faierbach, Marxists expressed tough criticism in the address of religion. The famous English scientist B. Russell considered Christianity to the main obstacle to moral progress. 3.1 Freud wrote: "Immorality at all times found no less support in religion than morality." The accusatory or at least restrained characteristics of religion can be brought quite a few. Where is the truth? The extreme assessments of the role of religion in moral life, apparently, are not entirely true and they concern mostly some individual, indeed, extreme, manifestations. Truth, apparently, somewhere in the middle. It must be recognized that the nature of the impact of religion on the moral life of a person depends on a number of factors, on the content of the very religion itself (comparable, for example, Christianity and the religion of ancient Greece, whose gods did not differ in particular morality), on which components of religion and in whose goals are used, from the historical era, culture of the people, etc. The complex, controversial nature of the interaction of religion and morality is also due to their specifics, their differences (although sometimes they are trying to identify religion and morality). What are they consisting? First of all, in the fact that Morality is a path to good, the highest moral "values, to moral improvement. And religion has a way to God, rather reverence of God. These two ways could coincide, but may not coincide. It is unlikely that the believer will be Condemned Abraham (Bible Patriarch) for being ready to sacrifice his son. From the point of view of morality, this act is completely unacceptable. Although Angel has stopped the murder of Isaac in recent moment, and yet the intention of Abraham to kill his son was undoubtedly. The name of salvation of the sinner of the sinner was burned on the bons of the Inquisition. But a very frank statement of one of the newly reacted preachers of Witness is: "... The main question in the universe is not ethics or good deeds, but the adoption of God as life or Satan as death. You have to free yourself from an ethical or moralistic look at things. "Next. In religious teaching there are specific concepts that are absent in the moral consciousness (in any case - the consciousness of secular). It is: Paradise and hell, sin (like a violation of God's commandment), repentance Before God, the redemption of guilt before God and others. In addition, believers experience specific feelings - love for God, fear of God, before the flour of hell. Religion includes a cult (prayer, sacraments, rites) that cause special moral experiences. Finally , Religion has its own often developed organization. Moral, it is believed, does not have its own institutions, but relies only on conscience and public opinion. (We note that the fact of the existence of church "posts" is not always beneficial? 6?

19 Q: Contradictions of religious doctrine of morality At the same time, revealing the moral potential of religion, it is not necessary to exaggerate it, and even more to absolute. Moreover, often large religious figures, preachers themselves critically evaluate it, very restrained, and sometimes sharply characterize the daily life of ordinary believers. The famous Orthodox priest A. Shadow in one of his lectures said the following: "Many words of Christ are still incomprehensible, because we are still the Neanderthal of the Spirit and Morality." In the same sense, although not so sharply, the well-known American preacher B. Grem was expressed, according to which Christians are quite often not an example of "Christian love and frequency". The statements of this kind are not difficult to multiply. Christian ideologues and the results of numerous sociological studies conducted in industrialized countries are not always delight. Of course, the actions of a particular person depend on many factors, and not only from his religious beliefs, which, besides, may differ with the surface. We will ask a question: "Does believers always find clear moral guidelines in religious doctrine? Do not the Christian thinkers themselves face the problems that they do not have a clear, unequivocal response?" / Of course, and Soviet ethical teachings face serious problems, There are different points of view on the decision of some and those sometimes very fundamental, issues (we have already spoken). And in this regard, religious doctrine becomes one-row with other ethical views and cannot claim the truth in the last instance, on an exceptional role in the moral education of the population. True, it should not be noted that religious preachers have considerable advantages due to the existence of sufficiently developed, powerful religious organizations, a religious cult that entered the flesh and blood of the daily lives of many nations, as well as the influence of centuries-old traditions. What exactly do contradictions appear in religious and moral consciousness, to a certain extent, negatively affecting the behavior of believers that reduce the moral potential of religion? It seems that it is unlikely to have positive moral importance. The presence of sharp contradictions is not only between different world religions, but also between individual species of Christianity. Thus, some Orthodox authors criticize the Western theologians for the fact that they put the second commandment about love for the neighbor, and the commandment of love for God is moving to the background, i.e. They proceed rather from the merciful neighbor, rather than from the merciful God. And this, according to Orthodox preachers, distorts the foundations of morality themselves, for a person in her is given too much. These same authors accuse Protestantism in mystical individualism (instead of the Orthodox Cat), in religious utilitarianism and egoism, in hobby in horizontal, earthly, problems (see: the Journal of the Tos-Cause Patriarchate. - 1994. - № 4. - pp. 29-3 ). Orthodox priests believe that the doctrine of Calvinism about the unconditional predestination of a person's life leads to "moral indifference, to indifference in determining the concepts of good and evil" (Znosko-Borovsky T. Orthodoxy. Roman Catholicism. Pro-tanthantism and sectarianism. Comparative theology. Edition Holy Trinity Sergiye Lavra. -1992. - C. 1O5). It is noteworthy that the ideologists of various types of Christianity appeal primarily to the Bible. This once again testifies to the presence of many different contradictions, meticible trends in the very sacred writings. In the same connection, it is worth remembering that the views of a number of outstanding Russian thinkers (L.N. Tolstoy, V.S. Solovyova, N.A. Berdyaev, etc.) received a very ambiguous assessment by the Russian Orthodox Church. Including on moral issues. For religious-ethical thoughts there are many sharp questions. Some of them we have already noted above. For example, the question of the existence of evil. Attempts by religious thinkers to encourage people to reconcile with the existing evil (suffering, injustice, etc.) are hardly understood by many believers. Similarly, very difficult, as we noted, for religious ideologues is the problem of freedom. Absolute freedom leads to the diminishing of the power of God. However, absolute freedom really does not exist, because the person is at all times, in all circumstances is something limited. But maybe, really, all the hair on a man's head is considered and no hairs fall without the will of God? In this case, a person ceases to be a person and turns into a robot, which is given a program of action. In what extent person is independent of God? The question is very difficult for religious thinking. "Tragism and paradoxics of ethics are related to the fact that its main question is not at all the question of moral norm and nR

20 Question: If the moral progress exists, what is its specificity? To understand the essence of the moral life of a person, it is important to know whether morality changes in the course of the historical development of society or remains almost unchanged. Already in the ancient world there were ideas about the development of morality. At Protagora, Democritus, Plato, the Lucrection of Kara occasions about the fact that humanity to the modern state came from wildness. Plato in the composition "The state" wrote that people initially lived in hostility with each other (even the gods were confused among themselves!), Did the injustice, but, having tasted all this, with an excess, they "found it appropriate to agree on each other. To create injustice, and not suffer from her. Hence the legislation and mutual agreement took its beginning. " In other words, a certain procedure was established with the formation of the state, a female, inconsistency decreased. It found its expression and in religious performances: Plato is no longer satisfied with Homer and Hesiod, that they are so "easily" portrayed the gods that were allegedly worked not only well, but also evil. According to Plato, the gods will be the only good deeds. In a word, moral consciousness has become a tangible factor in public life, culture. Close thoughts are conducted and Lucretzie cargo in his poem "On the nature of things." He noted that people initially not only could not use fire, but "the common good they were not blown." The greatest development and recognition of the ideas of social and moral progress were in the Epoch of Enlightenment. The well-known economist A. TURGO In his famous speech, "consistent successes of the human mind" argued that in society there was a continuity of the development of the human mind, morals are softened. Another enlightener - Condorsee (1743-1894) proclaimed that in the human mind there is an ability to endless improvement, and called on to build a society in which truth, happiness and virtue will be associated with a single chain. He proclaimed heartfelt: "Never a development will reverse!" An optimistic view of the spiritual, the moral development of society was also divided by many representatives of utopian socialism (Owen, Saint-Simon, Fourier, etc.), revolutionary democrats, Marxists. From the end of the twentieth century, the idea of \u200b\u200bprogress began to lose its influence in a certain part of society (the works of Schopenhauer, Nietzsche, Spengler, etc. were played here, nevertheless, it still can be more carefully and cautiously, but still admits A significant part of the population. Faith in progress is still peculiar to many people. What arguments are usually given in favor of this view on the history of morals? First of all, there is an obvious progress in science, technician, technology and in a number of other types of human activity. The moral, as a regulatory factor, cannot stand aside, should also be improved, enriched. Another thing is that moral progress has its own specifics. This specificity is expressed primarily in the fact that moral progress is not synchronously with the progress of science and technology. The invention of the steam locomotive or computer does not mean revolution in the neravas, in the manifestation of virtue. The moral progress itself is not a straight climb, and is a rather complicated, controversial movement with the opponent retreats, with the departure "to the side", etc. Finally, it is impossible not to note that different levels, moral components progress not equally. The morals are quite stable, although thin, the "eternal" postulates, axioms that change to a small extent. The scope of their use is changing mainly. So we have already noted, the norm "not to death" originally applied only to members of the genus, and now she acquired a universal, universal character. The forms of their implementation are changing. Fundamentally new postulates appear extremely rarely. Another thing is the morals. In this moral life layer, progress is more obvious. As many authors have already noted (since Vl. Solovyov, if you take a domestic thought), the humanization, the extraction of morals, direct relationships between people, is enriched at the age of the century. As VL noted. Solovyov, with the advent of the state, with the development of spiritual culture, it becomes common between people. I can keep the evil feelings to some man. But I do not rush at him, as it was in the early stages of human history, with fists, not a rherry of his teeth, but on the contrary, I appeal to him, maybe it is emphasized. Similarly, the Russian philosopher continued, and in relations between nations, mutual dislike, distrust does not always reach the war. War themselves, wrote ll. Solovyov, in the twentieth century more like "on a formally determined duel of two decent people than a fight of two drunken masters." And the war herself, especially after the bloody 1 events of the twentieth century, is considered in principle invalid, immoral. Although it should be recognized

21 Question: Scientific and Technical Revolution and Morality The moral, spiritual development of modern society is largely depends on the scientific and technological revolution, which, as it is believed, began in the middle of the twentieth century and is a private manifestation of scientific and technological progress, which is carried out practically throughout human history. The scientific and technical revolution led to serious changes in the living conditions of people. The productivity of labor has significantly increased, human life has become more secured, comfortable, dynamic. There were many new professions, previously unknown. The amount of information extracted (informational explosion) has sharply increased. The proportion of the urban population increased markedly (urbanization - from Lat. Urbanis- urban). It is not difficult to name many other changes in everyday life caused by the scientific and technical revolution. Naturally, they are brighter than all in industrialized countries. How do all these changes affect morality? Here it is necessary to emphasize that the essence of a person, the moral foundations of being are not directly determined by science and technology. They have more depth bases. Moreover, many thinkers do not believe without reason that science (natural science) is not able to answer sense issues, justify certain values. As noted by A. I. Herzen, the meaning of life is not found at the bottom of the retort. "Before the latest issues of life and death, good and evil, science is unrequited now, as before," wrote at the beginning of the century. Bulgakov. "Science does not solve the issue of values," said the outstanding English scientist B. Russell. The statements of this kind can be given a lot. Such judgments are subject to a certain extent differ categorically. However, it is obvious that the initial postulates of morality are not proved in the same way as geometric theorems. They are to a certain extent justify with feeling, taken on faith. But if the scientific and technical revolution is not able to change the essence of morality, it is capable of noticeably converting those conditions in which good and evil, justice is being implemented, human defiance is carried out. And these transformations can have an ambiguous effect on the daily moral life of a person. Similarly, it should be recognized that the achievements of the RTR can be used both in good and in evil purposes. The simplest example: the discovery in nuclear physics led, on the one hand, to the creation of an atomic bomb, and on the other - to the emergence of NPPs (although the ratio of ambiguous), atomic icebreaks, etc. We'll figure it out more thoroughly. And initially note the positive impact of HTR on everyday morality. It is immediately necessary to indicate that the development of science and technology leads to an increase in the total human culture, the level of its education. In many people, with the help of modern media, it is possible to join the most different works of art, to the latest achievements of science, etc. - and this is very important when evaluating the most different phenomena, actions, for a wide range of things makes it possible to consider many circumstances Anticipate the future and not like the Chekhov Hero, coagulating nuts from the railway canvas. The increase in the overall moral culture contributes to the fact that ethical research becomes more sophisticated. Moreover, the scientific and technical revolution itself generates a number of very difficult for the moral consciousness of the problems: euthanasia (easy death), artificial interruption of pregnancy, transplanting individual bodies and determining the moment of death, etc. It was in recent decades who also appeared directions in ethical thought ( Usually at the junction with other sciences), as bioethics, ecological ethics, etc. It is especially acute the question of the moral responsibility of the scientist, on the direction of scientific research, on the possibility of using science achievements in antihuman purposes. : It is impossible not to note the fact that modern high-performance, often expensive equipment and "technology makes increased requirements for responsibility, moral reliability of a person, for negligence, non-examination, illiteracy can lead to large-scale tragic consequences (accidents at nuclear power plants, at chemical plants, on transport, etc.). It can be said that the scientific and technical revolution leads to an increase in the role of a moral factor and in everyday life, in everyday life, and in the activities of a wide variety of enterprises. However, modern scientific and technical progress creates considerable difficulties for a full moral difficulty. Life. O6 was also spoken by J.-zh. Rousseau. The same problem was sharply stood in the twentieth century. For example, N. Berdyaev noted that technical civilization leads to the simplification of a human spiritual world, to the domination of a purely utilitarian, egoistic attitude to life, to Cheerfulness, to the emergence of a technocratic muscle? 6?

22 Question: Moral education in the life of society One of the outstanding Christian preachers John Zlatoust categorically argued that parents who did not pay due attention to the upbringing of their children deserve more severe punishment than the robber with a big road. Maybe not so peculiar, but the importance of education emphasized other outstanding antiquity thinkers. Pythagoras, who lived almost a thousand years earlier, John Zlatoust, said that the main thing for a person was to "instruct the soul to good and evil." Another outstanding philosopher of antiquity - democritus wrote the following: "Education is a decoration in happiness and refuge in misfortune." An outstanding antiquity Thinker Aristotle in the composition "Politics" reasonably noted that "the legislator should treat with exceptional attention to the upbringing of young people, as in those states where there is no, and the most state system suffers damage." The statements in which the special role of education in the life of the person and society is emphasized, you can bring a huge amount. Indeed, education largely predetermines the fate of a person, for many foundations of his spiritual world are laid in it, its attitude towards distant and close to the world. Education largely ensures continuity in the development of society, transfer from generation to generation of the initial (first of all moral) values, without which society would turn into a wilder. It is in the process of education that human spiritual reproduction is carried out. It is well known that individuals who have expressed outside of society (for example, among wild animals (Mowgli, etc.) or in imprisonment, people in the full sense do not become the word. Thus, not only material production of livelihoods (food, clothing et al.), not only the biological reproduction of a person, but also upbringing - the reproduction of spiritual - is a prerequisite for human history. At the same time, as we have already noted, every person seems to re-find answers to eternal questions, it acquires moral experience, moral feelings and Presentations. Moral, noted Vl. Solovyov, "There is no thing that one can give another, and the internal state, achieved only through its own experience." This experience is purchased, first of all, in the process of education, which anticipate situations arising in real Life. The upbringing process is a rather complex phenomenon, as a complex and multifaceted life itself. There is upbringing the labor, political, aesthetic, moral, legal, etc. But the rod of the whole process of upbringing is the cultivation of moral, for it is it forms the basic qualities of a person who comes to eternal, deep human values. (About the relationship of morality and law, politicians, religion we spoke earlier).

23 Question: Objective and subjective background of moral education Education, especially moral, is an extremely complex process, the results of which are not always predictable. It seems that the educator is very important to have an idea of \u200b\u200bthe factors that largely predetermine the focus of education. These factors we can (and then to a certain extent conditionally) attribute either to objective, i.e. independent of consciousness, the will of the educator and educated, or to a subjective, dependent person. The objective factors should include, first of all, the features of the environment in which a person lives. Namely, these are socio-economic relations that dominate this or another era, in a particular country, national relations, the level of culture, a specific political situation. All this is undoubtedly fixed to a large extent in the inner world of a person, determines the focus of his behavior, spiritual and moral quest. Of course, moral values \u200b\u200bhave universal character and are quite conservative. But they are embodied in concrete conditions of life. Their interpretation, their role will be understood from nobleman somewhat differently than a simple peasant, rich and poor. Especially everything affects the nras, moral level. Let's say the path to good and evil on the rich will differ from the same path from the poor. Luxury pushes to a trimming lifestyle, laziness, irresponsibility, and poverty to the bits, envy, aggressiveness, etc. Still ll. Solovyov wrote that the crime "feeds and is supported by the medium of poverty, excessive mechanism and inevitable in this environment, so that the most reasonable and human-loving penitentiary impacts on the identity of individual criminals would generally be small." It is clear that the formation of high moral beliefs in rich and poor areas should go unequal, given the specifics of life young man . Does not depend on the will of the educator and a number of individual characteristics of the teenager, namely its age, gender, health, temperament, external appearance, conditions of family life, etc. But these all factors are somehow reflected on his inner life, on his spiritual searches . So, external unattractiveness, poor health can stimulate closure, aggressiveness, irritability, and insecurity. A person with a weak type of nervous system is more likely to experience fear, and an individual with a strong type of nervous system - anger, rage. A certain imprint process of the moral re-nutrition of the younger generation is delayed by the relationship of fathers and children - the problem is eternal, because already in ancient society it was possible to meet reproaches to young people (frivolous, do not read elders, etc.), and the young The generation has long been the cubes of the elders (especially this is noticeable in our democratic time) for conservatism, for commitment to obsolete customs, the businesses. Young people can show a tendency to moral relativism, and in the elder to moral dogmatism, authoritarianism, inability to take into account new conditions, new specific mechanisms for the embodiment of eternal moral values. The question of the relationship of generations requires special consideration. You now note that it is important to consider in the process of upbringing. The factors of subjective order must include the specifics of personal aspirations, beliefs, inclinations and hobbies as an educator and educated. Professional and methodological preparation of the teacher also from this number of factors, for the level of this preparation is largely depends on it. It depends on the person to the extent to which he is fond of sports, alcohol, gambling, dubious enterprises, etc. (although, of course, tendencies are formed and under the influence of the environment. In other words, the line between the objective and subjective factors is satisfied mobile and conditional. ) From the individual, his "work on itself" depends, and its emotional wealth or poverty. It should be emphasized here that the subjective factor is the most "responsive" for educational actions. The teacher is able to significantly enrich the emotional-sensual, the intellectual world of a young man. Famous teacher V.A. Sukhomlinsky wrote about the need to "develop, assert in children's hearts sensitivity to the finest manifestations of human feelings - to joy, grief, loneliness." Thus, the formation of a moral world of personality depends on very many factors. Therefore, success in educational activities is not always guaranteed. A kind of recognition of this circumstance is the gospel plot. Together with Christ crucified two robbers. But only one won the preaching of the Bozhoralovek (and not a simple educator), and the other remained deaf to the charm of Christ. And the current teachers often bypass the problem of the effectiveness of the educational process. However, it exists, about what

24 Question: Marxist ethics. K. Marks. F. Engels. Marx and Engels remove ethical views, the rules of morality from economic relations, from the economic conditions of the existence of classes. Marxism dropped the idealistic theories of morality, according to which moral principles stand above the story and are derived from a non-historical source - God, absolute truth, abstract self-consciousness. In fact, people have always dug their moral views from their real relationships, with a change in which the moral views, ideas about good and evil. Marxist ethics argues that the formation and assimilation of moral principles and norms can occur only in the process of practical activity. The connection of morality with economic relations is usually very difficult. In the development of morality, as in the development of other forms of public consciousness, relative independence takes place. This means that new classes do not create their ethical views that are completely different from the views of the previous epochs, but modify them, discarding what they do not need, and maintaining what matches new economic relations, the situation of this class in society. The founders of Marxism have seen that the power of the habit, the strength of traditions is of great importance in the development of morality, so that in society for a long time there are certain moral views, norms, assessments and persist even when the conditions have changed or significantly changed significantly. They also seen that politics, philosophy, art, and these forms of public consciousness themselves are influenced by a great influence on morality. All this means that economic development does not determine directly and directly, but usually only ultimately morality determines the direction in which the moral views of people, their norms of behavior, evaluations are modified or transformed. Marxism showed that "Morally, as in all other branches of human knowledge, is generally progress", which is in the morality of progressive classes, in their ethical systems expressing the interests of the masses fighting against exploitation and Infertility, there is a positive content that does not disappear, but develops new progressive public forces. The working class inherits the best moral values \u200b\u200bof humanity, all the positive acquisitions of the progressive ethical thought of the past and develops them on the basis of the principles of class morality. Sources of morality should be sought in public existence, in the real world, in the material conditions of people's lives. And since society develops and changes, it is obviously a morality generated by public relations, also develops and changes, it is not a system of perpetual and unchanged norms. The reasons for the change of morality should be sought in the change in the production method, which is determining the value for all other public relations. Progress of society based on private property is carried out through the class struggle, which again determines the class character of morality and theories about it. Marxism proved not only the dependence of morality from public existence, but disclosed its functional importance. The opposite effects of morality on the generation of its life, its importance for the development of society. Morality can play a progressive role only when it meets the needs of social development. Conversely, its reaction role is determined by the protection of obsolete and dying social forms and forces. Marxism overcame the traditional difficulties of ethics, which are primarily in opposition to the form of moral content, moral norms of reality, and turned the ethical theory into science on the origin and essence of the morality, about its role in the life of people. Marxist ethics explores what is in the actual moral life of people and, based on this, justifies what the moral of the future should be. Marxist ethics is not satisfied with the simple statement of moral phenomena, but indicates and actively approves the new and progressive in the morality of society. With the change and development of its object, Marxist ethics are developing.