Equality of floors was the norm for most of our evolutionary history, scientists say.

Anthropologists from the UK were taken to refute the stereotype of patriarchal primitive society. "It is generally accepted to think that hunters-collectors are such Macho dominant men. We argue that men began to dominate only when agriculture arose and people learned to accumulate resources that he gave rise to inequality among the floors, "says the author of the anthropologist Mark Daible from the University College of London.

The influence of men and women in society Mark was assessed on the basis of the composition of the tribe. The scientist was interested in who decides on whose relatives should live in one camp. The hypothesis was reduced to the following. When one of the sexes play a major role (usually men), close relatives are going together, and others are trying not to let themselves. With gender equality, the chances of finding out with a substantial person grow significantly.

Scientists for two years conducted monitoring two groups of modern gathet hunters: Palaan-act with Philippines and Mtemgel's Pygmeys from Congo. Information about their genealogical tree was compared with the data on the tribe of the agriculture Panano, which is characterized by the patriarchal culture. It turned out that among the hunters collectors live four times more individuals who are not relatives than among farmers. This confirmed the initial hypothesis of scientists about equality in the first human societies.

By conviction, the dibla brand, the gender equality is an evolutionary advantage that increases the chances of survival of the entire tribe. "When men and women make decisions on equal, you can't have groups of four or five brothers with families," explains Dibel. - Equality of floors contributes to wider social relations, greater variety of marriage partners. In addition, the gender equality and the resettlement of relatives in different places expand the number of settlements, where the person has close. This contributes to mutual assistance and the exchange of information at a distance, thus spurring the development of human society. "

According to Daibla, it is equality of floors that helped a person to break out over other primates. "Chimpanzees live in aggressive societies, where the males refuel. As a result, these monkeys see too few fans in their lives to learn new skills, "Mark notes. The scientist believes that the transition to Patriarchate occurred in the era of neolithic when agriculture and cattle breeding. Then men learned to accumulate economically significant resources (grain, cattle, etc.), many aulscence appeared, which contributed to the formation of patriarchal culture.

It is worth noting that not all anthropologists agreed with the conclusions of the dibla. Opponents consider inconclusive hypothesis, saying that it is impossible to judge primitive societies based on modern gathet hunters.

"SUBJECT. Policole relations in the art of primitive society. Gender in the art of the Ancient East Polisopic Relations in primitive society. Characteristic features of primitive ... "

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SUBJECT. Policole relations in art

Primitive society. Gender in art

Of the East

Policole relations in primitive society. Characteristic features of primitive

art.

Reflection of female images in the art of primitive society in the territory of Azerbaijan.

Gender relations in the art of ancient Babylonians, Phoenicians, Egyptians, Hindus.

The ratio of zoroastrianism to a woman.

In its socio-cultural development, the human society has passed a number of historical eras replacing each other, each of which is represented specific type and culture level. In the process of this development, constant reproduction occurs in the depths of primitive society, universal ideals, material and spiritual values, works of art, their improvement in intellectual, ethical and aesthetic terms.

The development of human culture begins with the advent of the Homo Sapiens man on the historical arena, which marked the transition from anthropogenesis to sociogenesis during the middle and upper Paleolithic period. About the level of development of spiritual culture in that far historic period It is evidenced by the development of consciousness, language, art, mythology, religion, the transition from group marriage to exogamy and a pair family, social regulation of marriage.

In the annals of history there are no information about the norms and customs of sexual life, about the relationship between a man and a woman of primitive society. These archeology give some ideas about the material culture and art of the additional period, but cannot clarify the creatures of the relationship between the floors. To some extent, these problems help to fill the comparative ethnography - the science of the life and the businesses of various modern peoples, including those who continue to remain at the stage of the profile society. A number of tribes of Australia, Africa, Asia are common to the same material and spiritual culture, as in primitive people. Since it is allegedly consistent with the lifestyle, the businesses, customs, and beliefs of primitive society, can be at some extent to make ideas about the moral installations of the ancients, about the relationships of floors, about the attitude towards a woman, gender relations in art. Combining the analysis of these history, archeology, ethnography, artificial recognition, paleopsychology and other disciplines, researchers in grains recreated a picture of the distant time, although the resulting picture can still be considered very conditional.

The process of human formation was very long and at first, it was primarily characterized by the struggle of purely animal instincts with emerging social attitudes. The dialectics of these two manifestations is the essence of the initial stage of human history. Obviously, the ratio of biological and social initially affected the first. Moreover, the biological and social beginning in a person for a long time was in the state of antagonism. Preferences preferred animal food, all his existence was aimed at the struggle for survival in the face of tough competition, and behavior was determined primarily by its instincts. Most likely, biological instincts were at first stimuli incentives of primitive people, but they constituted a certain threat to the formation of social relations in Pratos. Only collective interaction ensured them success for survival. Another guarant was an intensive increase in offspring. Considering the presence of a herd lifestyle, the researchers believe that the implementation of sexual instinct was held within each community without any restrictions and at the beginning without taking into account related ties.

The question of promiscuity (fragileness of sexual relations at an early stage of primitive building) is still the subject of sharp discussions. Researchers M. Murgan, E.Pensser, T.Bebbok, K. Bloch and others - all in varying degrees, but recognize the existence of a promiscitic, which suggested the common ownership of a woman in a fierce struggle with tribesmen. They are opposed by those researchers who consider the marriage of the initial form of relations of primitive people (U. Rivers, Y. Bromley). Direct confirmations about the existence of a promiscitic in such a distant historical era can hardly be obtained. But indirect evidence of this is a lot in art, mythology. Legends and legends about the period when marriage was still unknown, in almost all nations of the world.

In the Indian epic, Mahabharata states that there was time, "when women were free and wandered everywhere, at will, in full independence." Chinese literary sources report that at first people did not differ in their lifestyle from other animals, as a result of which children never knew their fathers, but only mothers. Herodood historians, Strabo, Plutarchs wrote about the randomness of sexual relations among the ancient tribes.

Gradually, a group marriage came to replace these messy sexual relations, and then a steaming family. It is known that at a certain stage of primitive society there was a matriarchy.

The matriarchy is a form of an organization of a primitive system, which is characterized by the primary role of a woman in public production, social Life Generic community. The influence of a woman has increased so much that the bloodworms began to be determined by matrilineino, i.e. on the line of a woman.

The matriarchy also included matrimanism - a custom, according to which the spouses lived in the community of his wife, as well as Polyandria - Multi-Men. The cat's totem name became the main thing for all members of the generic community. She had the right even to live separately - apart and independently, men were detained into individual dwellings. Women used unlimited power and provided a decisive influence on the life of tribesmen. Researchers of this period of history note that in the era of the matriarchate, even the religious system developed on the line of cults of nature, where the individual forces and elements of nature are personified in female Cups And the corresponding perfume wear female names. (8) And the elements of matriarchal ideology and mythology, although with a rethinking form, continued to be maintained in the era of the Patriarchate for thousands of years in the class society.

As a subject of aesthetic creativity and perception, a person has formed in the process labor activity Based on psychobiological evolution. Along with stone weapons and weapons, primitive people left the works of their art, in which their attitude towards a woman was expressed.

At the end of the XIX century. In the south of France in Brassempui Grott, Lonzheri Bass and Mentons found female figurines, carved from the bone of the Mammoth and Reindeers. "Venus from Brassempui" have been preserved in the form of a bone fragment of 8 cm. Interesting also a dagger handle, depicting a torso woman with big breasts, belly and hips. In addition, the period includes findings in Mergele sediments in Wahau (Austria), among which the so-called "Venus from Vilanf". At the site of ancient settlements in the premium (at the city of Pershov in the Czech Republic), "Geometric Venus" was found - a stylized image of a female figure on a piece of mammoth tank. The unity of the art method is confirmed by similar finds of the neolithic period in Eastern Europe, Italy, Egypt - Venus from the village of Dolny Westonice in Moravia (II, 5x4, 5 cm.), Venus from the village of Gagarino in Ukraine (10x4 cm.), Venus from parabitate in Italy (IIX3 cm.). Regarding all these figurines, it can be said that this is the early forms of a woman's cult in art, its historical destinations, personified in a prethetic form.

A large place in the art of primitive society is occupied by the so-called "Croanon Venus" - figures from the bone found in France in the cave near the village of Kro Manon. In them proportions female body Demonstrately deformed. What is it? Result of the inability of primitive artist?

Not. Here we are faced with the embodiment of the predetermined Paleolithic representations about the appointment of a woman with an aesthetic estimate flowing from here. The deformation has a certain meaning: the sculptor Geprephor was secondary sexual signs: a large belly, wide hips, a huge chest. All this symbolizes the vital function of a woman who in the era of the matriarchate seemed the main ideal vocation of it - the function of childbearing. For people who lived hundreds of thousands of years ago, this type of beauty was associated with the main purpose of women - maternity.

The gender analysis of the various works of primitive art that came to us allows us to conclude that the ancient people expressed their respect for the ancestor of the human race.

IN primitive period The matriarchy also existed on the territory of Azerbaijan. In general, about Azerbaijan, and not without reason, there was a presentation as a country, almost the entire territory, which is a kind of museum. It is difficult to call here the area that would not keep the ancient monuments of the material and spiritual culture of the Azerbaijani people.

Not far from Baku in the area of \u200b\u200bKobustan - countries of ravines, semi-desert areas (on some XIX cards. Named Cabristan - the country of the dead) and to this day the whole complex of monuments of deep antiquity has been preserved. Huge stone blocks - Beyukdash, Kichikdash, Jingirdag has retained several thousand cavalry images that captured the scenes of the life, life and labor of the ancients.

These images cover a varied circle of plots - hunting, work scene, dance dance of dancing human figures, female and male images. In total, 6 thousand rocky images and 10 streets of the stone age were discovered in Kobustan.

Cobustan with his abundance of rock paintings is the most valuable source of ancient history and art of Azerbaijan, allowing to reveal the place and role of a woman in this distant historical period. From the point of view of gender issues, interests are of interest to the large number of female graphic images in the FAS and the profile in the semi-attendant and standing positions. In some women, the onions and arrows perched via shoulder. Women are almost everywhere depicted with big breasts, a narrow waist, massive hips and thick legs. These images include the period of the early Paleolithic, when the mother of the genus was the mother. Confirmation of the presence of a matriarchate in Azerbaijan can serve numerous female statuettes found by archaeologists in mesolithic, neolithic and eneolytic settlements in Kobustan, Gargalar Tapeci and other areas that have a direct analogy with "Paleolithic Venus" found in the Middle East.

Kura-Araksinskaya culture allows you to draw a picture of the cultural and historical development of ancient tribes in the territory of Azerbaijan, show the transition to plugger farming, irrigation, the emergence and development of metalworking, pottery, weaving and other crafts, the appearance of the surplus product, the first signs of the property bundle, the increase in the role of a man In all spheres of society (as evidenced by the emergence of male statuettes) and in connection with this, the approval in the future patriarchate, patriarchal relations.

Of the large number of female images in the Kobustan complex, some are distinguished, especially colorful and expressive. These include images of a woman at the cave "Ana-Zaga"

("Mother Cave") and women's drawings in the cave "Edge Gezyal" ("Seven Beauty"). These compositions are carved on the upper terrace of Beyukdash Mountains. On Stone No. 29 near the cave entering the cave on the left side, 77 images are carved, of which 24 are female shown in nude. Figures of women prevail over all images, so asylum is called "Ana-Zaga". Many figures hold onions, which indicates the ability of women to use weapons and participate in their hunt. (11) And on a huge lump, located to the west of the cave "Ana-Zaga", found 9 drawings, of which 8

- Women's images. Four female images are located on the background of the bull and crosses its contours. Women are carved by standing, anfas, drawing dimensions reach 62-90 cm. Many figures on the waist have ornaments from horizontal lines in the form of a belt, a tattoo is possible. The waist is thin, the hips are wide, bulky, are narrowed to the knees, the caviar of both legs are connected together, the feet are not expressed, the heads are depicted in the form of processes. Hands are not marked as on all the ancient drawings of Kobustan female figures. Over the total configuration, 7 drawings are shown decorations. The asylum was called "Radi Gesyal." It should be noted that "Kobustan theme" found its bright artistic and figurative embodiment in the ballet of the modern Azerbaijani composer. F.Karayeva "Shadows of Kobustan", in which he peculiarly and originally revealed the theme of primitive people, their life, mutual relations of men and women in that distant historical period of human life.

A large amount of rock-cartoon images were also found in a number of seats in the area of \u200b\u200bShhoygaya and Schonggardag, on the Apsheron Peninsula in the area of \u200b\u200bMardakian settlements, Schulanian, Ziri, near the village of Gala, on the Caspian Sea coast in Dubendi Terrain, and at the beginning of the dam connecting the mainland with the island Artem (PIR-Allahi). Founded in these areas, rock paintings are dated the period of the stone century.

In the settlement of Gargalartepeci, an elegant clay figure of a sedentary woman was discovered, similar to Kobustan. This kind of figurines and images are personification of fertility in the image of women - the ancestors, which, undoubtedly, were the objects of the cult, fetishes of individual families. They indicate that local roots in the process of developing the iconographic type "Sitting Mother's Goddess", the Earth's goddess were resistant, vitality and go back to local art.

The sculptural images of women from the bone and soft rocks of the stone appeared in the late Palaiolitis indicate the genital nature of the public structure. In terms of the number of finds and thoroughness of finishing and execution, they own the first place, including debris, separate heads, various billets. Basically - this is an image of naked women having hypertrophied secondary sex female female.

Scientists undertake repeated attempts to interpret these women's figures. Part of the researchers consider them an embodiment of the image of a woman-aitress, associated with the maternal family and expressing his ideology and the worldview. Others consider them by the personification of a woman - the hostess of the home of the hearth. In any case, they give reason to judge the big role of the female start in society of that period and representing the people of the era of the Upper Paleolithic. The presence of data statuette indicates that the image of a mother's woman was in the center public consciousness of that time, and this ideological content of the image was associated with a certain phenomenon of public life - the establishment of a matriarchal generic system in the territory of Azerbaijan.

In a number of Kurgans on Apsheron (near the village of Trugan), stone sculptures of a rough form were found (the beginning of the bronze era). Special attention is drawn to the sculpture discovered in the burial, made from local limestone, differing from early stone sculptures found on the Absheron stone. It clearly highlighted the head, arms embraced on the chest and belt. This sculpture presumably has a cultural and religious value. The wrecks of two stone statues of limestone belonging to the era of mesolithic were found in the chamber on the top terrace of Beyukdash Mountains in Kobustan at the Kyaniya parking lot.

Of great interest are the naked female figures of the period of the luxury burials to. I thousand.

bC. - I century n. e. They have some similarity with the cobust of Cobustan. These figurines made of red clay are made, they are well burned, some clearly visible necklaces and bracelets.

Researchers suggest that some images of women found in various areas of Azerbaijan, both graphic and sculptural - the same symbol - the goddess of the anachita fertility, the cult of which was widespread in a number of countries of the Middle East, Central Asia, Transcaucasia and Iran.

In some areas of Azerbaijan, female and men's figurines without heads and limbs were discovered by archaeologists. In the village of Molla-Isakli Ismalinsky district, women's figurines were found, on one of which arms and chest were not marked. A long, narrowing to the top of the neck ends with a head with flushed hair. On the neck in the form of the modeling, five rows of beads can be seen. In the village of Nuran, a women's figurine from clay was found in the Nagorno part of Akhsuinsky district of Shirvana. The head framed by curls, naked chest, on the neck - necklace with a large medallion, legs covered with matter (k. II - N. I thousand BC).

For the interpretation of these statuettes, there are different points of view. Some researchers see the symbolization of erotic and aesthetic motives in them, others associate them with religion, believing that these women priestesses, executors of rites. Many scientists consider their mothers by mothers, referring to the fact that these figures were found in close proximity to the home of the hearth. The most appropriate truth is the point of view of scientists who see in them the mistress of fire. In this case, before us monuments early form Cult woman.

The cult of women was also associated with a flap of fire. It was the woman who was a keeper of a homely focus, fire, supported him, prepared for him to eat fellow tribesmen, danced around him with magical songs and spells. Women acted as well big participation In the hunt, they highlighted the skins, sewed clothes, smoked meat. Collecting plant food also applied to feminine duties. All these circumstances, of course, created a halo, an atmosphere of reverence and respect around her, which even more increased due to the fact that childbearing and the upbringing of the offspring were connected with a woman. The leading role of a woman in raising children intensified by the fact that she was a keeper of legends and myths, traditions and rituals, which were in people in the process of knowing the world around them.

The art of primitive society gives a diverse material to determine the ideas about beliefs, the businesses, customs, the cult acts of the residents of that period. But despite the fact that the feminine began prevailed in the art, religion and ideology of primitive society, the male began was also very important. Men and women were at that time socially equal and between them was much more mental intimacy than rivalry and inequality. The psychological level of these people was enough for high level, spiritual relationships deep. It can be said that this society was partner, and no half of humanity dominated the other, the female and male began harmoniously coexisted next to each other, in the process of sociogenesis and formation public relations. There was a division of labor between the floors, the separation of responsibilities and classes, but not the domination of one sex over the other. For many centuries, humanity did not know gender discrimination, their relationship algorithms did not assume oppression or subordination of one sex to another.

The norm was equality of floors and equal, friendly relations between a man and a woman.

The oldest civilizations occupy a huge place in the history of world culture and art, because

it was during their formation and development that the process of creating writing was formed by samples and standards of the vital activity of people who were the foundation for the subsequent development of the material and spiritual culture of mankind. The era of the first civilizations was the important milestone of the development of world culture - a slave-owned order came to replace the primitive society. At that time, the Egyptian, Chinese, Babylonian, Indian, Iranian and other civilizations of the ancient world reached its maturity and heyday.

The need to fix the ethical and socio-social norms in the works of art and philosophical and religious treatises arose in ancient times. Samples of folk wisdom are contained in folklore, "Epos about Gilgamesh" meetings, "Mahabharat", in the books of the Old Testament, in the "Avesta" of Zoroastrians. Records related to the relationship between men and women, sex morals, which rise to the culture and art of Assyria, Sumer, Babylon, and other Measopotamia and Malaya Asia states. Clinked tablets that have come down to us, various works of art and literature even contain specific instructions and advice in the field of family life, the installation of sexual behavior, attitudes towards a woman, etc. It is known that in the distant time, despite the various restrictions inherent in patriarchate, on religious taboos, a woman often managed to achieve recognition in society. Many women were economically independent, had their own property.

Women belonging to Middle classs worked along with men.

One of the early slave-owned states, where art received high development was Egypt. Already in the dodinal period (IV thousand BC) there is a development of construction business, applied arts, sculpture, architecture, portrait sculpture, reliefs and paintings, artistic craft, various types of art art. Study of the Monuments of Fine Arts Ancient Egypt And linguistic studies of various literary works suggest that in the work of Egyptian artists, the relationship between floors, male and female images occupy a great place.

Four thousand years ago, the Egyptian had a cult Horter - the goddesses of love, beauty and fun. She was also called the domain of stars, beautiful, hymns, OD, were made in her honor, numerous sculptural images were created. At the same time, in Egypt, a love lyrics, elevated and sophisticated, in which the love of the woman, the spiritual feelings for a woman, "eternal", are in many respects similar to the present. (12) In the "legends about Satney Hamuas", recorded on the 23rd century ago, we are talking about another story of love: the daughter of Pharaoh Ahura loves his beloved and even threatened death wants to marry anyone except him.

The birth of love is visible in other areas of art of Egypt. Three and a half thousand years ago, the Egyptians create a famous sculptural portrait - Nefertiti head, imprinted high aesthetic level, height of the spirit. At that time, her image was considered the ideal of female beauty.

The love of Pharaoh Ehnaton to Nefertiti was, perhaps, the first famous from the history of high and sublime love. In sculptures, gravestones, inscriptions proclaimed and demonstrated his love for Nefertiti, and the legends about this love were transmitted from generation to generation and reached our days.

Egyptian civilization is an example of a high status of a woman. And although he declined noticeably over time, nevertheless, much indicates that Egyptian women did not know the arbitrariness of men. Egyptian men even adopted a lot from women in a manner to dress and decorate themselves. The frescoes of ancient Egypt often depict a woman equal to a man. Even a legendary woman - Pharaoh Hatshensut, who dressed in men's clothing and attached his beard during official ceremonies.

In Egypt, idolatry was embodied in the ancient sacraments of Isis and Osiris. The emblem of Osiris in Memphis was the Bull Anis, and the emblem of Isis - the personification of earth fertility - a cow. Egyptians were especially revered by the goddess of Isis, whose sculptural images existed everywhere.

Herodota historian writes that at the festivities of Isis every year up to 700 thousand pilgrims gathered.

In terms of the study of gender issues, the Literary Treatise Ban GU "Comprehensive Discussions in the Large Tiger Hall" is of interest. The treatise is compiled in I B. AD The famous Chinese-based writer is an encyclopedic arch of information about the ideology of the Imperial China III Epoch. BC. - III century. AD Information is given on sections, each of which is dedicated to one of the most important categories of the Han ideology. IX The head of the treatise is devoted to family-marital relations, the relationship between men and women. Although the text is facing first of all to the emperor, and in it there is a significant place to occupy the realities of the imperial life, the author focuses on the general-confusian principles, which gradually became general-day. Therefore, the description in this chapter information about marriage, about wedding rituals, about the relationship to the woman is important for the emperor and for a simple Chinese until the beginning of the XV century. The rules outlined in this chapter are characteristic in general for the Chinese polygamy. However, no one except the emperor could have 9 wives as described in the text. Treatise written on classic literary chinese Wenian (sometimes called ancient Chinese) and saturated with poetic inserts.

A literary ethical treatise of an anonymous author "The combination of Yin and Yan", discovered during the excavations in the 70s of the XX century. In China in the burial dated II century. BC. The treatise is written in poetic form and is dedicated to the sexual relations of a man and a woman. Sexology in the Chinese version is a section of the callscenics (disciplines that put the task of preserving the health and extension of life). It also contains information about the socio-public relations of floors, where a man occupies a dominant position, and a woman subordinate.

It is significant that the interaction of "Yin" and "Yan" as a combination of male and female began its reflection both in the literary and ethical and moral treatises and in the musical art of China.

Ancient Chinese musical aesthetics is based on a distinctive philosophical understanding of music. On the one hand, this philosophical doctrine gives the religious and ritual nature of China's life, on the other, characterizes the characteristics of Chinese thinking. (2) To this day, a monument of Confucian thought was preserved - a treatise on the music of Lyoshigunju ("Spring and Autumn Chronicles"). In the chapter "Doye" ("Great Music") argue that the music arose on the air (universe). Music takes its beginning in a single, which is divided into 2 parts - the sky and the Earth. In heaven reigns harmony, created by the movement of one, it leads to the movement of land. Movement gives rise to music. Two elements of the Great Unified - Heaven and Earth create "Yin" and "Yan" (darkness and light, male and female, negative and positive). In the process of changing and turning "Yin" and "Yan" as a male and female start, forms are combined and formed.

This is called the constancy of nature and the sky. Further, the treatise says that the cycle movement of the celestial sector creates an internal connection between all beings, between the male and female start, i.e. There is an eternal return to the beginning and care of it - the process of descent and climbing. In this cycle of the movement of heavenly soul, the great consistency is born, which determines the shape and movement of all things, items and their manifestations, the change of the seasons. Everything is deeply reflected in the shower, mind, the heart of man. Thus, according to the provisions set forth in the treatise, the continuous interaction and the relationship "Yin" and "Yan", male and female began, their struggle between themselves and the harmony between them permeates the entire universe, all the spheres of society, including art.

Speaking about the socio-public and cultural life of the ancient China, about the role of a woman in society, it should be highlighted on such a phenomenon as "binting of the legs" to women. The origins of this tradition rise to deep antiquity, when the beginning of the physical, spiritual and intellectual humiliation of a woman was found in China, which was reflected in this custom. This custom was regarded as necessary and wonderful and existed for many centuries. He reflected and approved the lower position of a woman in social and psychological terms compared to men, because "Binting of the legs" made women only the object of sex and the crumine of children.

It is believed that the tradition of "foot blasting" goes back to Chinese art and emerged in the dancers of the Imperial China. The legend tells about this as follows: "Emperor Li Yu had a favorite concubine named" Beautiful girl ", which had a sophisticated beauty and was a gifted dancer. The emperor ordered a lotus flower for her made of gold and decorated with pearls. The dancer was ordered to bind the fingers so that the bend of the foot reminded the lunar sickle. Dancing in the center of Lotus, "Lovely Girl" was spinning, reminding the ascending cloud. " From this real event a tied foot received the euphemistry name "Golden Lotus", although it is obvious that the foot in this case was bandaged: the girl could dance.

Women's laid legs were crippled, when walking, a woman was chrome or moved with a servant. At the conclusion of marriage, the parents of the bridegroom first asked about the stop of the bride and only then about her appearance. The foot was considered the main human quality. Thinking and intelligence of a woman who has passed the rite "binting of the legs" was the same low-disordered as their feet. Girls were trained only by the spectrum of "female" duties: to cook food, look at the household, do the needlework. This tradition existed about a thousand years and was officially prohibited by law in 1911.

The theme of love, relationship between a man and a woman is one of the leading in Indian literature; It is found in its most ancient monuments, Kama (love) - Heat in the texts of "Rigveda", related to the II Combus. BC. Scientific treatises about love appear later. The most ancient of the preserved and one of the most famous "books about love" in the history of mankind - "Kama-Sutra," is written, according to the latest sources, 2 floors. III century AD Indian writer Mallanaga Watsyana.

The following should be the classification of the types of physical constitution of men (hare, bull, stallion) and women (Lan, Mare, Slonich). The author discusses questions about the choice of the bride, ways to care for her, matchmaking. The book describes the life of a woman after marriage, her behavior with her husband and other harem wives.

Methods of seduction of other people and other husbands are discussed on the basis of the classification of their characters, advice are given to penetrate someone else's harem. The conclusion describes how to produce heter, and also give medical advice and means of improving their own attractiveness.

In ancient India, the study of "Kama" (love) was considered as the necessary part of the secular education and the gallant culture of rich citizens. This is a valuable source of medical, ethnographic, sociological information about ancient India. Under the influence of this treatise, the best essays of classical literature were written - "Kadambari" Bonny, "Tale of 20 princes" Dundin, "Ocean of Tale" Somadvi, the drama of Indian playwright Kalidas.

"Kama-Sutra" was based on both the subsequent rich tradition of love of India, in particular, the famous writing of the Cockki "Rastira Hasya" ("Mystery of Love"), written in Hindi with exquisite verses in the XII century. Kokkoki offered another type of psychophysical classification of characters. The woman, in particular, is divided into four groups according to the degree of attractiveness and properties of character: Padlinylosovoy, Chitrini-Skints, Shankini-shells and Hastini-Slonihi. For example, here, as the author describes the image of Indian Aphrodites - Lotus Woman: Her face is fine, like a full moon; The body decently clothed flesh, soft as Shiraz - mustard flower; Its skin is gentle, sensitive and beautiful, like a yellow lotus; The eyes of bright and beautiful as the eyes of a young deer, and her voice, low and musical, similar to the singing "Kokilla" - an earthen cuckoo.

Each type of woman, however, is good in its own way; As for the "Slonihs" - for Indians in this title there was no irony, because For them, elephant is an animal wise, beautiful and graceful.

The work of Watsyana has repeatedly commented. The most ancient comment is "Jaiamangala" Yashadhari (between the X and XIII centuries), the author suffered from separation from his beloved woman, as he himself wrote at the end of each chapter. Without his inserts, no edition of Kama-Sutra is required. These comments, like "Kama-Sutra," are written in Sanskrit and carefully clarify its complex places, and in some cases a detailed description of the realities occurring in Watsyana.

Ancient Indian culture gives us the images of love lyrics, which describes the relationship between men and women. These are collections of folk songs "Panchantra", consisting of five books where the images of Indian women are going - smart, resourceful, beautiful. This is the famous poem of Indian playwright V c. AD Kalidas "Shakuntala" about the hermit, which the king loved. For the sake of a high sense of love for her, the king is ready to sacrifice all - and the throne and its public situation. In the famous "Ramayana"

hindu, who is now two and a half thousand years, the love of frames and sieves of spiritual and individual.

Interestingly, love appears in times when a woman falls under the domination of a man.

It would be possible to think that love arose in history as a psychological refund for the female "slavery": subordinate to the woman, the man himself fell towards her. But this, of course, an external approach - and very one-sided. It is clear that the birth of love - like other spiritual feelings - did not depend on one reason, and from many and was only one link in the chain common development man. For the birth of love there were many other reasons and above all, the spiritual complication of a person, relations between the sexes, the birth of new ideals, the rise in new steps of ethical and aesthetic development.

In the ancient East, there were professional performers who singing men with singing, dances, music. In Egypt, they were called almeami (from Arab. Alima - a scientist). Similar associations of musician, dancers existed in India. Famous Indian bayaders (dancers) began their activities very young. They lived at the temples, served the chambers, participated in the cult ceremonies, sang, danced, played on musical instruments. They also attended the weddings, porous newlyweds, improvised poetry, songs were greeted. Dancing and singing Bayader - a real pantomime of love.

Music art. Impact of centuries was considered divine art in India, the art of love. In singing, the highest interest of the soul and mind is detected, the voice transmits all the properties inherent in the sublime nature of a man and a woman. Voice and singing are the highest means of musical knowledge of the world. It is singing that causes a feeling of bliss and contributes to the Divine mood of the soul.

Music in the deepest antiquity was used in religious rituals; The poems of the sacred texts, if they were pronounced, were widely popular with love songs and poems. Music and dances were an indispensable part of theatrical ideas. Kings and know professional musicians entertained in the palaces. (9) Music, according to Old Indian views, the immediate path of knowledge of truth, requires an appropriate state when a person finds true in himself. So arises musical perception of the world. It is characteristic that the goddess of musical art in India is a woman. In one of the ancient treatises, Marcandeya Purana, it is narrating that the king of the mythical underground kingdom of Nagov (snakes) asks the goddess of Sarasvati's music to give him knowledge about all the Swarhs (Svary - the basics of music). Sarasvati teaches the king music art, and he chooses the unusual beauty and talents of the goddess, falls in love with her, and marries her.

In terms of mutual relations, male and female began certain interests, the ancient Indian religious doctrine of tantrism, which was widely reflected in Indian art. If in many exercises and religions of the antiquity, the male start is expressed by activity, energy, hardness, and feminine - passivity, softness, meekness, then in tantricism is active in the female start, passive - male. Male start is characterized as an undifferentiated absolute, awaken and revive which only energy comes from a woman. Creative principle Not a man, but a woman. In Tantricism, a large role is given to, sex, which symbolically personifies the process of creating the world, its origin. This also includes yoga, meditation and sacrifice.

In love, the individual, as it were, returns to the original source of the world, is approaching its energy potential. The merger of a man and a woman is the echo of the space process, thanks to which the person approaches the primacy of God. A man can realize himself only through a woman. In Tantricism, the dominant role is given to the goddess of time - Kali, which creates the whole world around and shows itself through each woman - the carrier of divine energy. The sculptural and picturesque images of Kali are found in India everywhere and play a big role in Indian art. However, the process of creating the world has a negative direction - when the goddess Kali produces a man and the world in time, she is distinguished from him. Therefore, Kali at the same time and the destroyer destroying the goddess, the carrier of war, illness. But it is no less loved by the Hindus.

Tantricism is the cult of ecstasy, emanation based on the relationship between male and female began. In this teaching itself, the cosmos is the flow of energy, the cosmic order, the energy of which gives the human body. (14) In Tantricism, it is said that the cosmic mind and the human mind, as well as the Space body and the body of a person, are identical in their essence. A person must do meditation and yoga to develop the capabilities of his body, approach the sample of the cosmic body. A person must come into contact with cosmic love, which is simultaneously inclusive and destructive, social and individual. This looks like one of the mythological versions of the relationship between a man and a woman who has not yet known love as a deep and delicate intimate feeling and experience.

Such love becomes simultaneously with the development of a person at a certain step of historical development, simultaneously with the discovery of the person of his own "I".

In the Sumero-Babylonian culture, the goddess Ishtar-Annino was especially revealed - the patron of love and distribution, lust and war. Female and friendship higher view Suitable and dislike - these descending poles converge in it. Perhaps the cult of this goddess originated when love was just beginning to stand out in a particular power of life when it was not realized as a separate feeling. The image of the goddess Ishtar was created in the "Poem about Gilgamesh", written in the XXIII-XXII centuries. BC. in Akkadian. However, in love Ishtar treacher; She easily refuses his spouse Tammuz, sending him to hell, from the shepherd, whom she loved by making him a wolf, from a gardener who did not want her love, turning him into a spider.

In those days, when the act of detection was sacred, the Sumerians were vaguely that it depends not only by the fertility of the family, but also in some way the common fertility of the country; And the leader-ruler, who personified the community in the face of God, was proud of not only with her own, courage, but also a male force. (15) In the ancient temples, then the priests of love lived, they worshiped them, they worshiped them, and their love was deified and elevated to some mysterious power. Gilgamesh finds such a priestess to teach the wild man Enkid Morally, decenses, introduce with the help of the love of a savory to the culture of people.

Enkid, who lived earlier in the forest among the animals, having loved the priestess of Shamhat, becomes quite another person. The language describes his love, attitudes towards a woman who thought him. "He became smarter, intelligent and deeper," says the epic about Gilgamesh.

The ancient chronicles that have come down to us, as well as modern archaeological discoveries give rather voluminous ideas about the situation of women-Babylonians. King King of the Babylonian Hamurappi Dynasty (2067-2025 BC) amounted to the famous Code of Laws, consisting of 282 articles.

A wonderful work of art is a granite plate with the image of the king and the god of Shamash, a height of 2.25 m, on which the texts of laws are carved by Akkadian Clean end, is now stored in Louvre. One of the "laws" paragraphs (No. 59) called the "Women's Mirror", contains information about the rites of the wedding, paying dowry, divorce, punishment for infidelity. In those distant times, marriage was forced. The man was the god of the family, the owner of his wife and children. Rich Babylonian usually had a basic wife and several concubines. Moreover, the authority of the main wife - the mother of children and the hostess - was incomparably above the rest. The divorce could be carried out only on the initiative of her husband.

Married infidelity caught very cruelly - the death of both lovers. The wife should have followed her husband and in the afterlife kingdom. With archaeological excavations in ure belonging to the early dynastic period (3 thousand BC), burials were discovered by family members, buried with the monarch. In this case, they killed and together with utensils, jewels and musical instruments were sent to the burial. But outside the woman's house used certain freedom. Many documents are mentioned about the participation of women in public, religious life, about their role in culture. There is information that they participated in the creation of works of art, were poetess, played musical instruments, danced. The law provided for the right of a woman's right to own property and slaves, the truth with the consent of her husband or father. Among them were quite a few priests and priests who participated in writing laws. They contained march, spinning, zucchini, participated in agricultural work. Women were trained by the professions of scribes and midwives, specialized in chemistry and pharmaceuticals.

Ancient legends unequivocally emphasize the leadership of a woman on the island of Crete, where an ancient mined civilization originated. According to the testimony of Plutarch, the inhabitants called their country not by the Fatherland, but the landmark. The cult ceremonies were led exclusively priestess, and men who performed religious rituals had to wear women's clothing. It is assumed that like the priests of the goddess of Isis, they were neutered. It is significant that female deities in Crete is more than men. The frescoes of the Minoan culture found by archaeologists also testify to the prevailing position of a woman in that epoch, they contain numerous female images.

Summarizing everything noted above, it should be noted that written sources, works of art of antiquity indicate that a woman, both in society and the family, was not a challenging slave. Wearing the strength and power of female deities, numerous female images in artwork reflected attitude towards a woman, respect for her, worship before her. At the same time, a woman has long lost those rights that she had in the matriarchy.

Now she was, above all, mother, educators of children, keeper of a homely hearth.

Women were almost not allowed in the spiritual environment, in public life And, naturally, they were far from noowing with a man.

You can trace the relationship between the sexes, the role of a woman in Azerbaijan on the example of the religious teaching of Zoroastrianism, which established in the territory of Ancient Azerbaijan and Iran in the VII-VI centuries. BC.

The founder of this religion is the Prophet Zarathushtra (HRR. - Zoroastra; Iransk - Zardusht).

Historians to this day argue about whether the historic face is historical or only the generation of mythology. Some of them do not believe in the existence of Zarathuchtra, others not only claim the opposite, but even lead the details of his biography: he is the third son of poured out of the kind of Spitama, was married three times. The two first wives gave birth to the Prophet of three sons and three daughters. The third wife, Zarathushtra, became the need, daughter of his relative of Frasabostra. The fact that the teachings of Zarathushtra very highly honored such ancient Greek philosophers as Plato, Aristotle and others, says that we are dealing with a very real historical person. He is the author of the most ancient part of the Holy Book of Avesta.

About love, great respect and worship to a woman can be judged by some provisions of "Avesta", where the call for the care of "beloved women" is read.

In Zoroastrism, the goddesses of Daena, Ashi, Arshahat worshiped. In his teaching, Zarathushtra does not share people on women and men. And those and others should strive for their good deeds and thoughts after death to get to heaven. In this case, the soul, worthy to get to the paradise, accompanies the young girl (Daena-faith), which helps the soul of the righteous to cross the road to Paradise. It is characteristic that the goddesses of Ashi and Spint - Armanti corresponded to the Greek goddess Nika and Demeter in Zoroastrism.

According to Zoroastrian legends, which remained in the peglevicy writings, many years of Zarathushtra spent, felt in search of truth. He sought to ensure that the moral law of the Divine - Ahur was established equally for the strengths and weak, for men and women, so that the peace and order and all - and women could have tried peaceful and a good life.

Zoroastrians had the custom of the bocentate - marriage according to the nearest kinship, and the marriages of the father and daughter, brother and sisters, mother and son were allowed. Close ties, usually hereditary, existed between the families of the Mijan and the Sacredlers. Also allowed laity with the families of priests.

One of the prayers, called the first words of the Ienhe Hatam, consists of a paraphorification of verses of gates, which says: "Whose reading Ahura Mazda considered the best for me in truth. Those who were and therefore I will pour on the names and admixture. " All the verse was then converted into prayer: "Those of those of men and women who Ahura Mazda considers the best for worship in truth," we worship "- such prayers, apparently, intended to express worship of both female and male deities, independently from their gender. Zarathushtra himself, referring to Ahura Mazda, says: "Saint Armanti, good, I choose myself. Let it be mine. "

Ashhem-War is the second in holiness of prayer. She ends most of Zoroastrian worship services. This is a short speech intended to focus on the truth "Asha", call for ASHA-Waxita to help (better righteousness). Asha is a female deity, which was particularly revered. "Asha - good, she is the best. She is welcome, she is welcome for us. Asha belongs to Asha - Vakhshita. "

In later periods in Zoroastrism, innovations were introduced concerning the pantheon of the gods. One of them is the introduction of a cult of foreign goddess, allegedly the Great Assiro-Babylonian Ishtar, the Venus Planet Lady, which at the same time revered as the Goddess of Love and War. According to Herodotus Persians have long learned to worship this "heavenly goddess", which the Greek authors called "Aphrodite-Anaitis" or simply "Anaita". The totality of data suggests that Ishtar began to be memorized by Western Iranians under the name "Anachytis" (letters. - Unmucky) - so they called the planet Venus. Then the name an ache was assimilated with an Avestian adjective "anachita" (unreputed) and began to be used as the epithet of the "character-aroba-sura" deity of the deity, which since those were called during worship three epithets "Arawe's Sura-Anachita", and his own name of the Divinity of the Harax It was lost. Harabii was identified with Anaitida, because, being the goddess of the river, she also wore for the deity of fertility. Such assimilation led to the combination of two powerful cultures into a single deity - the goddess of Arawe's Sura - Anahita. She was devoted to many temples and statues.

Throughout the Middle East, there was a custom to honor the gods and goddesses in the form of statues. Beross, Babylonian priest, (n. III century BC) reports that Artaxerxes - the first PERS, on the orders of which the statues of Aphrodite - Anaitide were established in the main cities of their empire in order for the people to read them. Obviously, Zoroastrians were prescribed to worship these statues as an anchitu-anchita images. In an Avestian hymn dedicated to this deity, there are strings inspired by these sculptures. Here the goddess is an personification of a turbulent river moving in a chariot, inhibitous horses - the embodiment of wind, clouds, rain. At the end of the hymn, it is depicted in the form of a magnificent stationary figure, in a rich, covered with jewels of mantle, golden shoes and with gold earrings, necklace and chassis.

Naturally, the statues thus degraded could be installed only in buildings, and there is no doubt that the temples began to be constructed with the introduction of worship. The excavations of the last decades show that a large complex of buildings north of the Persepolsk terrace, known as the Temple of Fratadara, refers to the time of Arterxircus II, and apparently these structures were built by the king in honor of Anachita. (5) By the end of the Board of Akhmenids there were two types of sacred temple lights. In Zoroastrism, they called "victorious lights" and symbolized success in continuous struggle against evil. In the possession of the epochs, these lights are known as AtaTsha - Vahedra and Atash Bakhram. The militant nature of these lights was symbolized by the fact that the shrine was hanging on the walls and swords. This custom has emerged in imitating Ishtar, and then anachita as the goddesses of the war, whose sanctuary also decorated with weapons.

Women from Zoroastrians did not have the opportunity to learn the art of writing and reading, but the rich, noble origin of the lady listened not only to the compositions of poets, but also the edging works, as well as the "Avesta", who read aloud by domestic priests.

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Even during the period of primitive society, when humanity was just beginning its history and made the first steps to separate themselves from the animal world, some stereotypes of behavior could be treated, which can be considered as the primitives of subsequent moral relations and etiquette norms. The primary stereotypes of behavior in Neanderthals include: conscientious work, subordination to the elders, the protection of children, the burial of the dead. The fastest of moral relations was manifested in the friendship and mutual attachment of the individuals of the herd. A respectful attitude towards the old people and the burial of the dead - the first signs of a sharp separation of a person from the world of animals, because the animal kingdom does not know the "funeral instinct", and the appeal to the old men in the first human herds was Nevdren - old people were eaten.

In the future, primitive herd groups of people became spontaneously merged. Of these, human teams, consisting of blood relatives and having cohesion, organized and social stability, began to be formed. These formations received the names of labor. Their history amounted to the history of the generic structure of mankind.

The primitive generic system began to develop on the maternal line. This was facilitated by the following factors:

1. The economic importance of a woman in primitive society. Sources of the existence of people were hunting and gathering (collecting eggs, mollusks, mushrooms, edible roots and fruits). As a rule, men were engaged in hunting, and collecting - women, teenagers and old men. Hunting was the main way to feed. But it happened that the hunters returned with empty hands. Then the main food product became mushrooms, roots, etc., which are less nutritious than meat, but they were going in large quantities and could be kept relatively long. In addition, it should be added that women were the hostess of fire-focus, which was the center of the human team, which took to heat and light.

2. Due to the random nature of sexual bonds in primitive human groups of herd type, the fathers of children remained unknown, but was reliable and indisputable relationship on the maternal line. This led to the account of kinship on the maternal line. Matrilence raised a woman in the center of the team of blood relatives, created an atmosphere of respect for the parent and ancestralice. The concepts of "Rod", the "Rhodonachalnitsa", "Motherland" are derived from the verb "to give birth". It is known that the Tasmanians who are the most ancient of all the ethnographs of the peoples that the words "grandfather" did not exist, but the word "grandmother" had long existed. What serves as evidenced by the reference of kinship on the mother's line.

3. Due to the division of labor on a female and male woman, a woman was the foundation of a number of achievements of material culture: needles, sewers and threads, spindlers and equipment for textiles, shoes and clothing, clayware and baskets of branches and bark. Taming wild pets and turning them into home - also the merit of a woman.

4. The woman was engaged in upbringing, care for offspring.

5. Collected and kept positive knowledge related to the treatment of diseases.

Thus, in the parental generic, a particular woman belonged to the spiritual and, in particular, moral power.

In the development of Matriarchaat quite clearly two steps are distinguished: Early and late.

For an early stage, it is typically what people are engaged in assigning farm (that is, they enjoy mainly ready-made products of nature) - hunting, fishing and collecting. The marriage at this time is group in nature, that is, the men of the same kind are cohabitating with a group of women of another kind. Marriages inside the birth is categorically prohibited. Spouses live separately: a husband in his own way, his wife is in his. At the end of the first stage, group marriage gradually goes into a pair.

For the second stage of the matriarchate, the development of honey farming, dilution of pets and highly productive hunting and fishing is characterized. A paired marriage becomes a dominant form of family relations; Separate accommodation of spouses in his childbirth is replaced by the relocation of her husband into the generic community of his wife. And as a husband is included in the economy of the generic community of his wife, there is a gradual cleavage of production relations from the relationship of blood relations. The principles of ancient collectivism and equality at the same time are still stored for a long time. But this is the late decaying matriarch.

As for the moral norms of the matriarchate, the main regulator of moral relations at this time is a woman-mother who is revered as a generic team: there is a civil cult of mother in the maternal generic basis, which later acquires a religious and mystical character.

The life and moral life of the generic society were strictly regulated by both positive prescriptions and prohibitions. Everyone articulated the genus knew how to act in various everyday situations: the elders should be unquestioned to obey, the mother must be respected, in battle with the enemies of the kind and tribe, do not spare and do not spare, in nutrition to be leaning and unpretentious, at work is not the loan, deprivation To transfer stall and without whining, etc. At the same time, a system of prohibitions was developed in a generic society - taboos (or tabulation).

The list of tabulations is many thousands of prohibitions that can be divided into several groups:

1. Protection of work;

2. protection of fire and dwellings;

3. Saving tools and weapons;

4. Protection of weak - women, children and old people;

5. Protection of important persons - leaders and priests;

6. Protection against hazards associated with contacting the corpse;

7. Protection against hazards associated with the use of certain types of food;

8. Restrictions on certain types of food;

9. Bans and restrictions related to particularly important acts of personal life and public life: initiations, marriage, sexual act and childbirth;

10. Protection of public and personal property. The primitive peoples taboo is deeply rooted in consciousness and in many cases determines the behavior of the individual, both in personal and public life.

The leader of one of the tribe of New Zealand threw one day on the way of the remnants of his lunch. The young man held them. As soon as he cumshots, as he was told that the head of the leader was eaten. The young man fell to Earth, he began painful convulsions, and soon he died.

Maori's leader's lighter ruined a few of his tribesmen. The leader lost it, the tribesmen found and began to use it. When they found out to whom a lighter owns, they died from fear.

A variety of similar facts is described. They testify that the well-known rules of behavior, formulated and enshrined in taboor, are realized by primitive man as immutable laws, whose violation entails the greatest punishment - the death penalty or public boycott, which is equal to the death penalty.

Collective work and collective consumption formed a very attractive moral feature of ancient people - hospitality. For example, Iroquoise, counting food the first need for a person, diligently and disinterestedly sweating with it any random person who was in their habitat, regardless of whether he is a tribesman or a stranger.

With the mother generation, a well-thought-out system of education (including moral) of the younger generation was created. The essence of this system was as follows. As soon as the boy reached a certain age, he had to go through a long series of training studies and endurance tests and will, as well as comprehend and perceive the traditions of the genus and tribe: to explore the relevant legends and myths. The transition ceremony in the adult age group was the name "initiation" (or initial rite). The meaning of initiating was as follows:

1. Junior training in the receptions of hunting and the ability to own weapons.

2. Hardening boys and upbringing in it endurance by more or less long-lasting hunger strike and a variety of physical tests like knocking out teeth, cuts on the skin, pumping hair, smoking in a fire smoke, etc.

3. Education of discipline, impeccable obedience to the eldest, compliance with tribal customs and moral rules, supplying senior food.

4. Mastering tribal legends.

Different peoples and tribes initiation continue from several months to one and a half or two years: this is a kind of primitive university. To pass the initiatives, young people who have reached the relevant age are isolated from women and children and live in some deaf and remote area, where a special camp is broken. Here young people communicate only with adult men and old men, and pass all workouts, physical trials and sciences. Some tests (for example, smoking the young man in the campfire smoke) are so hard that sometimes lead to the death of the subjects. This is how the semi-willed selection of individuals capable of living in a generic society.

After the young man made all the tests and proved that it is a disciplined articular man, a courageous warrior and a dexterous hunter, it is subjected to the last operation - circumcision and branding, after which it can become husband and father.

In general, the transition from one group to another is always associated with certain rituals: each age group has its own distinctive external signs: details of clothing, decoration, hairstyles, behavior. Division by age groups is especially noticeable during important public events: at the wedding, funeral, etc.

Some features of the maternal generic system are reflected in Buryat mythology. Here there is a very honorable image of Pramateri - Creator Buryat ", which at one time was especially revered by women. In religion and mythology, Buryat preserved ideas about the female deities and perfumes who occupied and the Shaman Pantheon. For example, the landlord was considered the" gray-haired old woman "; hostess Baikal is the goddess Aba-Khatan. Upstairs, on the 18th heaven, the old woman has lived Beyin -Khatun, which is good to the human race.

Images of revered women are rich in Buryat folklore, legends and legends. Even in riddles, where we are talking about the most common subjects, animals or nature phenomena, they are often found. "The apartors are 10 at the top, 10 below" (teeth), "three women liver fry" (tripod), "yellow maiden with fire inside" (Russian samovar).

Resellers of the maternal generic system are firmly preserved in the languages \u200b\u200bof all peoples of ancient culture. Relegations carry highly extensive information about primitive social institutions, and, in particular, on the moral standards, ascending to deep antiquity, to the motherly. On the soil of the division of labor between a man and a woman in primitive society, specialized men and women arose, and women were categorically forbidden to use the male language. In turn, women kept their tongue in secret associated with collecting plant food and, in particular, medicinal herbs. A deep female secret was a different kind of conspiracies, spells and other techniques of verbal magic, the author of which was probably a woman.

The norms of behavior (obedience, modesty and invisibility) were obligatory only among their "their", that is, among the relatives and tribesmen. As for behavior outside the genus and tribe, that is, among the "strangers", there were completely different moral principles and regulations. Starting from primitive and wild times, the individual received a dual moral orientation.

The second orientation was exactly the opposite of the first: on-site suspicious, insidious, evil, vengeful, cruel and merciless individual in relation to the referee. A huge impact An initial religion in the shape of the so-called malicious magic was provided for inciting cross-bred hostility.

In the Russian term "vorozhba" there is a direct clarification of this side of malicious magic: the term of the term "vorozhba" is the concept of "brace", that is, the enemy. Therefore, a burning is an action directed against the enemy. On the one hand, magic contributed to the incitement of the inter-barded hostility, on the other hand, the host feeds malicious magic. All sorts of illness and death, if their reason is not obvious enough, the primitive person attributed to witchcraft, that is, the stupid stupid workers, and it forced him to live in constant fear of a stranger.

And if at least the most elementary rules of courtesy existed in primitive matriarchal society? Is it possible to talk about the rules of courtesy in relation to such distant Dikar antiquity? It turns out yes. The rules of behavior that can be said that this primitive etiquette and politeness, in the matriarchal society already developed and acquired sufficient sustainability and obligation in the moral sense.

To begin with, the rules of primitive politeness should be attributable in the treatment of young people to senior persons. This rule was inspired by young people with all initial rituals, when the slightest disobedience of dedicated to the seniors with an inexorable cruelty.

Further, to primitive politeness, undoubtedly refers the rule of the so-called "avoidance". This rule is known in many nations. The avoidance rule prescribes the mutual avoidance of some relatives, etc., that is, prohibits any communication between them. For example, some Australian tribes thought it was believed that the mother-in-law is even hearing the name of their son-in-law. The woman is still limited in his relationship with the mother-in-law. Known peoples, whose avoidance rule applies to cousins \u200b\u200band sisters, also at their siblings and sisters. In the rules of avoidance, deep moral content was laid: with the help of their marital relations were regulated - the possibility of bleeding marriages and random connections were prevented.

Finally, for primitive politeness also refers to the rule of conifers and the tribesmen greet each other at the meeting. This rule also has deep antiquity, and for the first time the traces appear in the matriarchal society. Mutual greetings at a meeting is, in essence, a peculiar language of gestures, supported by some oral speech formulas. Greetings taken from primitive peoples can be divided into three typical groups:

1. Greetings expressing sympathy and friendly unity: the most common gesture, while mutual handshake. In West Africa, some tribes are also joined by a multiple handling with fingers.

2. Symbols of closer friendship - hugs that are in Central Asia and Australia are the most common form of greeting.

3. Kisses (characteristic, indeed, not for all peoples) expressing special mutual attachment and tenderness.

Later with the collapse of the rhodoplex relationship, there is a differentiation of greetings. Purely friendly greetings are decent only among their own, that is, equal in position. And other principles begin to act in the cross-astall relationship: the lower, healthy with the highest, wish to express in their lead no longer friendship and goodwill, and humility, dedication and respect.

The following norms of behavior have developed in the matriarchal labor society:

- dedicated attitude towards labor and the combat protection of the genus and relatives;

- frost and modesty;

- mutual greetings of relatives and tribesmen at the meeting;

- initial rites who are aimed at learning and moral education of the younger generation;

- Tabuitions who are able to protect vital customs and rules;

- the preference of the feminine initiative when establishing the marriage union;

- disgust for bloodsamer marriage;

- blood revenge;

- hospitality;

- Strictly regulated burial rituity.

With the beginning of the maternal generic system, a moral attitude towards sexual relations was gradually developed. Apparently, it began with the concealment of sexual intercourse. In an early human herd, as in the animal world, in general, sexual intercourse was not hidden. But in the future, when the marriage relations began to turn various taboos, the right of possession became conjugate with the constant terror and the threat of death. This threat excited in a woman a sense of fear and focused her on extreme caution in sexual relations, on strictly concealing them. This circumstance has led over time to the emergence of a specifically female reflex, which is now called shame.

So, in the era of the matriarchal system of primitive society, several very progressive moral standards:

- respect for a woman, especially to the mother;

- moral awareness of kinship;

- Shame and shyness;

- disgust for incests (bleed mixing marriages).

To the moral standards that arose in the remote era, when there was a group marriage, refers to the soret (from the Latin "Soror" - sister). The essence of this norm was that one man was allowed to marry her sister's sister; Moreover, if this sister was free, she was obliged to marry him. The meaning of this rule is to strengthen the existing family and keep a male confirm.

Another interesting custom of antiquity - Kuwad (the origin of the term is unclear). Kuwada means a set of actions that a man expressively shows or proves his involvement in the genovers of his wife. When the Karaibov has a child, the feminine is soon taken for their home classes; Father lies in bed, moaning, visited him, like a sick, neighbors and relatives; In continuation of the month, he withstands the diet. When the wife of the Ottospion (the tribe of the Argentine Indians) gives birth to a child, then her husband falls into bed, covered with mats and leishes, so that it does not smell the cold wind; In addition, he keeps the post.

In the 80s of the XIX century, the custom of Kuwada, as a shortened trail of the dense old antiquity, was recorded in everyday life of the peasants of Smolensk and Chernihiv provinces. So, in the village of Rudne, on Smolenc region, the husband during the birth of his wife is obliged to moan and fuck; In the village of Yurinovka, in Chernihiv region, during childbirth, the husband must unleash the collar of the shirt and the belt (Skump) on the sharovar and in this form sit near his wife before the child's birth.

Custom Kuvada was accompanied by various additions, the meaning of which is to give to feel the husband, what flour tolerates the fever. So, in the past century, among the peasants of the Kostroma, Oryol and Kharkov provincial, there was a custom, according to which the father of the newborn in the christening was given there is something small, for example, porridge with horseradish and vinegar. In this custom, the echoes of the ancient rites are guessed, when, with the help of various ritual figures, the men gave publicity and significance to the fact of his fatherhood, which strengthened his blood connection with the family of his wife.

In the early era of the mother of the mother-in-law, when the peculiar names of the group marriage were not exhibited, according to which the widow is obliged or has the right to marry his brother of his deceased husband, and this brother, if he is free, or has the right, or is obliged to marry her.

When moving from the matriarchate to the patriarchal system, the moral norm, known as the Avunculat (from Latin "Avunculus" - Uncle for Mother). The essence of this norm enshrined in the customs of many nations consists in some moral duties of uncle for the mother in relation to his nephews and niece. According to the norm, the maternal uncle begins to play its patronage role since his sister's child is already born. Usually uncle chooses the name of the newborn, if this is a boy (the girl gives the name grandmother or mother). The first tission of the boy is considered to be an uncle. He also owns an important and sometimes decisive role in the conclusion of marriages of nieces and nephews.

The moral meaning of the authoulate is as follows. With the motherly generic satellite, the bonds connecting the father with children were not strong enough. Children, as a rule, were closerly connected with the mother and her relatives. Later, with patriarchal strictly, the uncle's replacement was so-called great father Or Kum. It is curious that at the same time it is believed that the kum should be again the same uncle for the mother of the Christian church tried to adapt to this ancient times, and tried to give him the meaning of the sacrament.

The considered moral norms of the matriarchate - Sorerath, Kuwad, Leviat, Avunculat - show that at one time they contributed to the decision of the main task: reproduction and strengthening the genus. This process proceeded by spontaneously, ethical theory, the primitive society did not know. No relation to this religion also had.

From moral relationsThe resulting in the period of the matriarchy, it is worth highlighting the following:

· Exceptionally durable bloodworm friendship, the awareness of which occurred through everyday life practice (collective work, collective consumption, collective education of young people), and through the oral tradition of a common generic ancesto-totem (in the image of which an animal or a plant could be), through the reverence of this Totema;

· The formation of a steady pair of marriage based on the moral equality of marriage spouses based on the moral equality of spouses and their mutual attachment;

· The closure of various age-age groups;

· Elimination of upbringing in self-generation.

The main moral principles of the matriarchate were collectivism, as well as debt, honesty and conscience in relation to their tribesmen.

With the transition to Patriarchate there was a coup in moral norms. The highest virtue was the worship before the power of the Father. Instead of the account of kinship on the motherboard from the point of reference from the mythical generic ancestor from the world of animals or plants, the expense of kinship began from the real father - the head of the family, the generic team. This coup in moral imports and moral relations to the mother and to the Father is captured in the works of people's ouste poetry, in particular, in the Greek mythology, the so-called "heroic era". IN ancient Greek literature Also reflected the specified events. So, in the tragedy of "Orestea" of the famous Greek playwright of Eschila, God, Apollo proclaims the new moral law in front of the astounded world:

"Child does not give birth to the fact that mother

Call. No, she only fiery sowing given,

He will give birth to father. And mother, as a gift from the guest, the fruit

Stores when harm does not cause her God. "

In the preceding era, female deities in Greek mythology occupied a more free and respectable position, and in the heroic era, the woman is already brought by the domination of men and rivalry of the slave. In the epic poem of Homer "Odyssey" are described by the previously unprecedented deeds of the Son in relation to the mother: Telelam speaks with his mother Penelope disrespectful and rudely, tearing her speech. Especially the new family form has shown himself in Greece. The captured young women become a victim of the carnal passion of the winners: Greek military leaders are in turn, according to their rank, choose the most beautiful of them. With every significant significant Homeric Hero, the captive girl is mentioned with which he divides the homeland and a married house. From the legitimate wife, it is required to put up with all this, but herself strictly observed chastity and marital loyalty.

When Patriarchate, a woman becomes the subject of exchange transactions and robbery: women are kidnapped from the parental house, they are captured as military prey. Later, in society, the idea of \u200b\u200bthe need for a strong family and develops a number of installations in order to approve the moral authority of the father and her husband as the only chapter of the family. Marriage becomes civil and moral debtFor he strengthens the power of the family as the main cell of society, and later - as a state support. The marriage leads to the house of new workers - wives, and thus is the condition for continuing the family and strengthening its farm. In ancient Greece celebrate was considered a crime; In Athens, according to the law of Solon, and in Sparta, the indemnities were punished. In patriarchate, marriage is attached to the nature of the most important moral act and the main event in the life of the person. There is a custom of a solemn wedding.

With matriarchal strictly wedding customs differed modesty; They were inconspicuous and infertility. As a rule, marriages were on the initiative of women, not men. For example, Algonkins (the North American Indian tribe), the girl herself began to wrap up to her young man who liked her through any third party. If the young man was not against marriage, she daily wore him food for about one month. Then, after uncomplicated ceremonies, the mother of the bride built a separate hut for a newlyweds, next to his husband, and the husband, moved to his wife. It was as simple was the wedding rite of the North American tribe of the chocage, in some Melanezian tribes and in general at the tribes and peoples where the remnants of the matriarchate were preserved.

Another thing is a wedding with a patriarchal strictly when a woman becomes the ownership of a husband.

In all peoples, in patriarchal, the meaningful wedding ceremonial was established, in which the rational moral symbolism was captured. For example, in the East Slavic tribes at the beginning of the X century, the combination of young hands meant the transfer of a girl to the property of the bridegroom; The blow of the groom on the back of the bride weak symbolized the unlimited power of her husband over his wife; The separation of the bride groom is a contricious humility of his wife to her husband. Along with moral symbols, in the patriarchal wedding Slavic ceremonial there were numerous ritual actions of a mystico-magical nature, for example:

- Feeding with young bread and honey, which should contribute to the full and sweet life of the spouses;

- the transition of the young through a burning fire in order to purify them from the goous evil spirits;

- Sleeping of young bread grains and money so that the family is large and rich;

- The device of the marriage bed on the limited bread snops so that the young was healthy and fruit.

In patriarchal, a strict marriage acquires the nature of the economic transaction between the spouses and their relatives: the institutions of "ransom" (kalym) and the "dowry" institutes are arising than the soil for the transformation of marriage into the source of profit and coarse violence over the woman.

Marriage by purchasing, by paying for a repurchase wife, is characteristic of the era of patriarchal relations and is directly related to the existence of a large patriarchal family, although its incorporation relates to an earlier period.

An everyday phenomenon in the Mountain Tajikistan was the marriage of the poor on the elderly or having one or another physical lack of women.

If it is impossible to pay calm, there was another wives payment system - working out. Marriage by testing was distributed relatively wide; The term of testing ranged from three to seven years. Along with Kalim in Tajikistan, there were institutions of the dowry. It was small and consisted of several rams or goats. In any case, the value of the dowry could not go into any comparison with the magnitude of the Calma Girl paid for the girl.

The family of the bride had significant material benefits from issuing a girl to marry, receiving relatively more material values \u200b\u200bfor it. Marriage, essentially, was buying a girl selling.

Kalim and dowry represent special independent institutions arising at various stages of social development. In their moral content, they are deeply different. Kale arises earlier. This is the sale of the bride, the sale, where the laws of supply and demand are operating, and even competition, both among products and buyers. Caucasian traditions are characteristic. Here, some nations have been excessively high, which led to the secret and violent tearing of girls and that, in turn, caused collisions between whole types. Therefore, local civil authorities have repeatedly tried to establish the maximum size of Calma, that is, the dachshum for the bride.

Dowry - Institute later and more complex; It is enshrined in the civil law of many peoples and states.

In the patriarchal labor society, a woman, regardless of whether she was kidnapped into his wife, or acquired in exchange, let's say, is the property of a man for life. And if the husband dies, she goes to the ownership of the heir of her husband, at least it was her son. Epic poetry of the ancient Greeks and Old Testament Biblical legends are narrated by similar ines. The son of Odyssey Telemach claims to dominate the house of his mother, based on his father's law. The son of the Israeli king David Avasal, who rushed against his father and who defeated him from the capital, is in a hurry, first of all, capture the fatherly harem. In some nations, the unlimited power of the Father in the family and the right of his property on wives took a bloody form: in the burial of the deceased head of the family, all his wives were killed and buried in the general grave with him.

Patriarchal right argue many folk customs. Such, for example, rites associated with the advenue name of the newborn. Aboriginals of the new Pomerania to newborn girls are treated with next words: "Prepare sowing, give birth to the children, bite the Lian to strike her sinks, bring bread ..." They turn into a newborn boy in other things: "Show your contempt to be contempt, pull your beard and crossed your teeth, decorate your neck and wear your battle the shutter, even when you make your way through the thicket; Be warrior. "

In the matriarchy, collective consumption corresponded to collective production. It is quite different things are the case with patriarchal birth. Between individual families, due to the emerging private property on domestic animals and land, property inequality is increasing.

In some families, all great wealth accumulates, there are no them in others. On the one hand, it is formed to know: rich patriarchal families. On the other hand, the number of poor people is multiplied. The society still continues to live without a state, but childbirth knows already takes measures to create it. Tastes and habits of rich are increasingly becoming norms of moral being. In this regard, invisible elastic norms arise: contempt for poor people, swelling and richly arrogance. We become fashionable obesity, antenncy, chumping chapter of the family. Polynesians and chaffers have the extreme degree of obesity of the head of the family is considered a sign of his blazing and virtue. The Chinese have generic elders were distinguished by unusual obesity and loner nails on their hands, which indicated their non-involvement in physical work.

Cardinal changes occur in the field of education of the younger generation. Previously, with the motherly generic basis, the education of young people was the whole and tribe. With the transition to the patriarchal system, the education of the younger generation becomes a family affair, as a result of which there are significant differences in the content and level of educational people. In this soil, contradictions in tastes and moral estimates are deepening. For example, in moral assessments of labor and wealth, enrichment methods, depreciation to the woman. Diligence ceases to be a virtue than it was in the maternal generic society, and becomes the "car" and the "curse of fate." "Consumer" approach is beginning to dominate the woman.

Religion originated and fully established in the motherly generic basis, still in the ancient stone age. It was a spontaneous cult of nature; No moral teachings did not know this cult, and there was no need for them, because the moral power of a woman did not need any special justification and justification: it naturally follows from the very fact of maternity.

Another thing is the primitive patriarchal system with its economic inequality and rivalry between individual families, with the despotic power of the Patriarch - Tempecks and the beginning of the formation of state power is cumulatively with the authorities of the Most Institute of Church. It was at this time that commemoration began to develop an outdated concept of posthumous awards and punishments: paradise bliss for submissive and hellish torments for unprofitable.

With the statement of patriarchal system and paternal law, sacralization (sanctification) of all patriarchal institutions and patriarchal moral laws occurs. And, on the contrary, profanation of matriarchal origin institutions. Woman declared a "devil vessel", female magic is tertized as a devilishbie, etc.

First of all, the father's despotic power is mainly sacrament, and therefore the cult of forefathers are created, which are depicted as righteous, and pantheons with men's gods at the chapter (Zeus, Jupiter, Perun, Savaof, Allah) are created.

Simultaneously subjected to sacralization Private property on cattle, slaves and wives. This process is very clearly captured in the commandments of Moiseeva of the Moral Code: "Do not want home to your neighbor; Do not wish your wife's neighbor ... Neither the slave it, nor the slave it, nor the will, nor the donkey ... Nothing that your neighbor "and" do not steal ".

At the same time, the sacralization of the family with the primacy of her husband and unconditionally humble the wife. In the Bible, this process is recorded in the legend about the creation of a woman from a man's edge. A curious and solemn ritual of the wedding is created, the appointment of which is to emphasize the irreversibility of the marriage for a woman and sovereignty of her husband and father.

With a motherly generic, a strict woman performed the honorable public function - the function of priest. Women's deities constituted the ancient pantheon of the gods. With the crash of the maternal generic system and the establishment of the patriarchal structure and in this area is radically changing. A woman is deprived of priests. They become the monopoly right of men. Moreover, later priests are attached to the official nature and priest's position becomes the type of major state activities: the church is connected to the state. And that is especially important: in the first place, moraling is put forward. Religious ethical doctrines are formed, that is, moral codes.

In the first five biblical books ("Old Testament"), the morals of that distant pore are captured when the patriarchal system of Jewish tribes already collapsed and the semi-co-semi-feudal prediction of Jewish and Israeli patriarchal Vladyk grew up on his ruins, like the mythical novel and Abraham. In this respect, the Torah (Bible Pentateuch: "Genesis", "Exodus", "Levit", "Numbers", "Deuteronomy") is valuable historical source For the study of morals, as well as a unique monument of ancient culture. The torus contains many instructions that give a fairly definite and clear idea of \u200b\u200bthe moral standards of the era of the collapse of the generic society and the formation of a class society.

"And if anyone defeats his slave, or his maid is a palcot, and they will die at hand, he must be punished; But if they survive day or two, it should not punish it. "(Exodus, 21, 20, 21).

"Large do not leave alive"(Exodus, 22, 18).

"The judges do not gloom and the chief in the people of yours do not piss" (Exodus, 22, 28).

The unlimited authority of the head of the family - Patriarchate in the family is consecrated by the Old Testament Morality, right up to the right of sylopsy: "God said: Take your son, the only one you love, Isaac; And go to the land of Maoria and there they bring it to the burnt offering on one of the mountains, which I will tell you about ... And they came to the place of God told him; And Abraham arranged there an altar, laid out firewood, and, tied the son of his Isaac, put it on the altar, over firewood. And she shifted against Abraham his hand and took a knife to stagger her son. " Isaac's murder did not take place, for last moment Angel at the direction of God stopped Abraham: "Do not raise your hands on the hotel, and do not do anything over it, for now I know that you are afraid of God, and did not regret your son, the only thing for me" (Genesis, 22, 2, 9, 10, 12).

Moral norms merge with religious and receive divine sanction in the era of the collapse of the generic system.

The oldest part of the Bible was written by Jerusalem priests, which contributed to the Book of Being People's Traditions, legends and myths - these works from oral folk art.

The moral and legal relations and the Doomperatorsky Rome, in the VII - VIII centuries, were developed in a completely similar way. BC. Here, the father's power was also operated in this era - "Patria Potestas"; It affected the fact that the head of the family had the right to expel any of his children from home, and also had the right of court and execution over them and, finally, the right to sell children. We will learn about the existence of these rules from the laws of the Imperial Epoch, when the remnal patriarchal morals were gradually eliminated from the life of Roman society.

Emperor Adrian (76 - 139) banned the heads of families the unauthorized murder of sons, at least committed crimes, having established criminal penalties guilty. Emperor Alexander North (205 - 234) left behind the fathers only the right of lung sentences of sons, and for more serious punishments, the fathers ordered to appeal to the court. Konstantin Great (274 - 337) equated the murder of his son to ordinary murder, enhanced, along with him, punishment for the deceubide. Later, in the imperial era, the sale of children to parents was banned. The meaning of their innovations was that the emperors limited the power of the Diamond to strengthen their own rule.

To understand some of the peculiarities of the morality of this era, it is worth diving on the peculiarities of its economic structure. The main cell of the patriarchal society was a family community, or a house community, or a large patriarchal family. It consisted of 3 - 4, sometimes up to 7 generations of descendants of one father. Such a large patriarchal family led a common collective farm, had a common property to land and means of production. The number of the family community reached several hundred people.

With the collapse of the primitive-communal system disintegrates and a large family. There is a new social cell - Small. Or an individual, family, consisting only of parents and children. It differs from a large family not only quantitatively, but also qualitatively.

The head of the patriarchal family is the senior man. South Slavs have Domacin, Uncle, Bascha, Lord, Keshtovoik, Glavtar; Russians are Bolshak, many, senior and bass.

The function of the head of the family was and observing the morality of the young members. The head of the family was both the head of the family cult, enjoyed great respect and honor. In general, the dwelling of the family he occupied the central or better room, he sat at a common table at the honorable place and headed the meal, often he had a special place for seating, etc.

Along with the older man, the family was headed and the older woman was headed: Domeside or Domokina - in the South Slavs, the Lorders - from Slovenians, Bolhukh or the eldest - among the Russians. The scope of this "senior" was a homemade or "female" farm. In the position of the "senior" affect the unusual remnants of the matriarchate, sometimes the "older" was a genuine head of the family.

In a large family, the aspiration of married men develop their separate farms and individual families; In this they are supported by their wives. At first, such a family received a "his corner" in his own home, then a separate residential building was obtained on a world-earth manor.

In a large patriarchal family, some negative moral norms were cultivated: the Tharancy of the Senior in relation to the younger, the pleasing of junior towards the elders. Especially heavy was the situation of a young and average age woman. She simultaneously was at the disposal of his mother-in-law, and it was supposed to obey Bolshak. The specific moral deformity of the major life was "Snochsky".

Arriving in a reporting society, patriarchal morals are not only preserved in feudal society. But they got stupid in it, having received a religious justification and justification in the main religious concepts: God is "Heavenly Father", the head of the church is or "dad", or the "Patriarch", the priest is "father's father" or simply "Batyushka", Large church figures are "Fathers of the Church"; Finally, one of the main Christian prayers begins as follows: "Our Father ..."

Thus, the patriarchal principles of public Earth Being are projected by the sky.

Patriarchal generic system with its moral principles and norms is very thoroughly fixed in our everyday speech, in the name settlementsIn the surname, indicating the general ancestor on the male line, promotes the awareness and strengthening of related unity. But at the same time, kinship and generic unity possess sustainable negative parties:

· Bremen revenge;

· Suppression of creative potencies of youth;

· Conservative adherence of antiquity;

· Printed position of a woman;

· Unrestrained selfhood of generic elders;

In patriarchal public strictly at the level

The reporting formation occurred a radical coup in some important moral relations, customs, activities and in views on moral and immoral.

Typical customspatriarchal system:

· Patriralinence, that is, the expense of kinship on the father's line;

· Father's selfhood - patriarchal bedding;

· Polygamy;

· Indemnity of the female initiative in courtship in the marriage union;

· Evaluation over female sexual freedom and treasure her as a breaking and dishonor;

· Kale, dowry;

· Magnificent wedding with a symbolic ritual that approves the unlimited power of her husband over his wife and the fraudulent submission of his wife;

· Removing ancestors over the paternal line;

· The derogatory form of greetings rich and noble poor and slaves;

· Admission to the personality name;

· The allowability of human exploitation for the debt;

· Slavement.

From moral relations, Condemned in patriarchal strictly, we note the typical:

· A large family with the despotic power of the Patriarch-Team and subject to it a younger generation;

· Strict hierarchical relationships between patriilinear age groups;

· Monogamous marriage with the primacy of her husband.

· Mravoidschia is exalted to the level of the most important public session and merges with religion.

Introduction .................................................................................................. ..3

Attitude towards a woman in the primitive society and the relationship between floors in antiquity ................................................................................. ... 5

Sexual question in the Middle Ages ...................................................... .... 7

A man and a woman in the Epoch of Enlightenment ................................. ......... 9

Gender relations in classical German philosophy ............ ... ... ..15

Sexual question in Marxist philosophy ................................. ... ..17

The problem of floors in Russian philosophy .............................................. ..21

Conclusion ................................................................................................23

List of references ....................................... ....................................................

Introduction

The distinction between the two floors is one of the important conditions that the most important cultural varieties of culture, which give people a sense of self-esteem and position in society.

In my work, I tried to identify the differences in the differences in the relationships of floors throughout the story.

In all the societies known to us, people have always spare a biologically determined division of labor, and in such a way that it is often even difficult to guess which biological differences served as the root cause. Based on the differences and contrasts inherent to the human body, people built analogies related to them with the Sun and Moon, day and night, good and evil, power and tenderness, perseverance and changeability, endurance and vulnerability. Moreover, the same property was attributed to one sex, then another. That boys were considered extremely vulnerable and therefore they made faces of non-saturated care, then girls. In some cultures, parents must collect dowry daughters and engage in bringing the grooms with the help of magic, and in others, the main care of the parents is becoming the question of marrying sons. Some nations believe women are too weak to work outside the house, others entrust them to carry heavy loads, "because they are stronger than men." Regardless of the sector under consideration, be it trivia or the most cardinal questions, from the pleasures that are manifested in jewelry and cosmetics, to the sacred items that symbolize the person's place in the Universe, - we find a lot of ways to distribute sexual roles that contradict each other.

But these roles are always present. We are not known for any culture, where it would be stated and recognized that there are no other difference between men and women, except for the one that manifests itself in their contribution to the production of offspring, which is the rest of them - just people, the difference between which is only in Individual dating, whatever to the floor. As far as it is known, in any culture, the properties of character - nonsense and intelligence, beauty and ugliness, friendliness and hostility, enterprise and responsiveness, courage, patience, hardworking - are not perceived simply as the properties of human nature. Let a radically opposite way (in one culture, this or that quality is considered typically male, in another - typically female, sometimes inherent in other), regardless of the chance of such distribution (after all, it can not be that the heads in women are at the same time , and weaker for carrying goods than in men), nevertheless, in all well-known societies it exists.

Attitude towards a woman in primitive society and sex relationships in antiquity

The question of, different, equivalent and equal whether a man and a woman or only are different, or only equal, and maybe different, but unequal and unequal, throughout the history of mankind was worried about the minds and hearts.

In the biblical book "Being" in circulation to the woman says: "Multiplying, Multiply, your grief in your pregnancy; In the disease you will give birth to children; And to your husband your attraction is yours, and he will dominate to you. " Apostle Paul in appeal to Corinthians hung: "Your wives in churches are silent; For it is not allowed to speak, and be in submission, as the law says. If they want to learn what, let them ask their homes at home; For an indecent wife speaks to the church. "

In a professional society, a woman used in his generic group for a long time in his generic group, the mother, teacher of children, the custodian of the hearth, a collector of fruits. As long as the woman gave birth, fed and engaged in his women's affairs, a man was hunted, and for this it was manufactured to the gun of hunting and much more. Over time, he became the owner of almost all means of production. So a woman from their high position of the household houses addressed to a man.

A class society came to replace the primitive community, which even more strengthened the inequality of floors. After all, a woman, because of his social status, as before, could not own the means of production and, of course, even more became dependent on the man. This is despite the fact that it was the object of love worships and jice, the source of inspiration of poets and artists, despite the fact that the knights were fighting for their lady during rhystalism, for her honor and in her name.

The Men's Symbolic Association with rational and female with emotional firmly established in greek philosophy. So, in the Pythagorean table of the main opposites of the world formulated in the VI century. BC, female explicitly contacted shapeless, disordered, unlimited. Pythagoreans evaluated the world as a mixture of principles associated either with a certain decoration and ordering, or with rawness and chaos. Ten pairs of contrasts - decorated and shapeless, even and odd, right and left, male and female, light and darkness, good and evil and so on - composed by Pythagoreans in such a way that one of the contrasts (or principles) is the best, excellent in relation to To his pair of opposition.

Since the time of Plato, the problem was discussed - what is a woman? Plato himself believed that both Paul had to master the same classes and crafts, and in addition to women on a par with men .... War! At the same time, giving the woman "equal" rights with a man, he argued that a man surpasses the woman in everything, therefore, the equivalence of floors could not be a speech.

The distinction of active creative form and passive inert matter is characteristic of the philosophy of Aristotle. He identified knowledge and rationality with active male start, and chaotic matter as a low substance - with passive female. In the book "On the origin of animals", he claims that a true parent is always a man. It is in the process of fertilization of passive matter that it determines the active form of a future human being; A man gives "heat" and life strength, and a woman-mother only acts as a passive vessel. Women, considered Aristotle, these are lower creatures, impotent men, since they do not have the principle of "soul", identical in the aristotle of rationality .. Sexual differentiation, by aristotle is an ontological principle: "Better when the highest principle is separated from the lower. Therefore, if this Perhaps where it is possible, male is separated from female. "

Sexual question in the Middle Ages

In the medieval Christian philosophy of Thomas Akvinsky, Saint Augustine, Philon Alexandria continues the tradition of distinction of form and matter, soul and body, rationality and emotionality, masculin and femino. Filon, Alexandria philosopher I in. AD, connects the biblical ideas and ideas of Greek philosophy in his works in such a way that the dualism of the masculine and feminon increases. "Male", in his opinion, presents a conscious, rational, divine; Women's and the woman herself is the image of a dirty bodily world. His "female" symbolizes the world as such and is the opposite of the transcendent sphere of the mind.

Moral progress for Philon involves spiritual overcoming the destructive influence of sensuality and bodily passions. And since the latter are associated with a woman and "female", on the basis of this allegory there is a struggle, the need to overcome women. A virtuous life in which the mind has superiority over the lower aspects of human life proceeds as the formation of a male (masculine) through the suppression of female (femino). "Progress," Philon wrote, is nothing but promotion from female to male, since the female floor, the femino, there is a material, passive, bodily and sensual, while male is active, rational and more similar to Spirituality and thought. Male is more dominant than female, it is closer to causal activities; female is incomplete, subordinate, passive; rational, reasonable, spiritual - male, irrational - female. "

An interesting phenomenon is observed in the Macedonian Cathedral (585), on which only a majority in one voice received a positive answer to the question of whether a woman can be considered a man. In the Middle Ages, the "Hammer of Witches" (1487) of the monks, the "Hammer" (1487) of the monks, which was not famous for the "Hammer" (1487), presented a deployed system of evidence of the justice of suppressing and physical destruction of women on the basis of their initial "sinfulness". Shprenger and Instituteitis argued that women are inspired - and is proved by this the etymology of the word femina, which is what is happening from Fe (Fides - Vera Latin) and Minus (less), which means and more often fall under the devil's goats and are carriers and the cause of evil on Earth. The medieval "witch hunt" was worth the life of thousands of women, and the ratio of killed women and men is estimated by researchers as 100: 1.

Man and woman in Epoch Education

The Epoch of Enlightenment was time when fundamental changes began in the understanding of the nature of the "female".

Enlightenments in their writings paid great attention to this issue. Moreover, as Galina Brandt noted in his work "Nature of a woman", it is precisely during this period that the concept of "masculinity" and "feminidity" and, accordingly, the ideal models of men and women are finally formed in philosophy and culture. The enlighteners tried to identify the essential features of the "Women's Nature" and its independent value. Brandt refers philosophy of enlighteners to the direction in the study of the problem of "female", in which the emphasis is on the mental characteristics of the floor.

In general, the enlighteners are based on the ideas of ancient philosophers about the essence of the "Women's Nature", and for most enlighteners it is characterized by the conservation of traditional views here. Like antique philosophers, they put and consider all the same main questions: the natural purpose of a woman, its role and place in society, features and characteristic features of a woman.

Nevertheless, two important phenomena imposed on the appropriate views of the Epoch of Enlightenment: a change in the real position of a woman in society and the appearance of philosophical and liberal views.

The emergence and domination of gallantic morals led to the exaltation of women and the growth of their influence, which was noted by all philosophers in their works. The era of enlightenment in the history of world culture is often referred to as the "golden age of a woman." Starting from the XVIII century, the ideas that the power of weak gender is huge, that he has, contrary to deceptive visibility, genuine power, because children are in his subordination and it affects influential men. Power, softening morals, Male dreamer, "Beautiful floor", teacher of children, "Fairy dwelling" - the specific abilities of female representatives, unlike the past, they now inspire respect and build women to the pedestal.

Therefore, in the philosophy of the Epoch of Enlightenment, there was a shift in the sense of "female": after the appearance of the ideas about the "seal of the curse" of the female, a new social model of the "Second Women" was formed - a woman causing enthusiasm and worship, - the very one in which feminists of the final The form of the domination of men. The enlighteners themselves pointed out in their works that a woman is not a slave man, but a free personality. In addition, they opposed the despotic power of the husband in relation to his wife. However, the freedom of a woman was not identical to the freedom of a man. Women's freedom is her secret power in society, and men's freedom is the political freedom of every citizen. Philosophers did not consider it necessary to give a woman the same freedom that a man possesses.

For the confirmation of his thoughts, the enlighteners turn to the history of antiquity and show that the female influence in society exists from ancient times. However, the enlighteners in their statements allowed a small mistake when they compared the power of ancient and modern women, because, in their opinion, the power of antique women was the power of chaste and meek wives, while the power of women of the Epoch of Enlightenment was connected with their beauty, attractiveness, with sensual pleasure.

At the same time, some philosophers are very negative and with special cynicism assessed the influence of women. They saw the main cause of loss by the society of morality in the fact that women indulge in debauchery, forgotten about their true destination. All responsibility for distorting good morals was assigned only to a woman.

The enlighteners collapsed with criticism of the gallant century. In their writings, they describe in detail the relationship between the sexes, which it seems like the game: the desire to satisfy sexual needs is the main goal of a man and a woman. It is achieved with a special dealer: a man should apply various ways to seduce a woman who does not think to refuse. Only jealousy from some of the spouses is considered indecent.

The enlighteners were most outraged by the fact that the keeper of a homely focus now seek to receive sensory pleasure, whereas they should be true examples of virtue, purity and chastity. Therefore, it is not surprising that S. L. Montesquieu and Zh.-zh. Rousseau praised the morals of ancient society and its traditional way of life, as well as idealized the image of virtuous Greek women. In addition, these philosophers in their writings with special persistence cultivated the image of the housewife's wife and gave a tribute to their duties that are so important for the whole society. Rousseau believed that passions associated with women are an unconditional threat to civil society. Even the virtues associated with women's maternity feelings may threaten the proper functioning of the state. So, at the beginning of "Emil" talks about the Spartan Mother, which has been murdering his son. According to Rousseau, a good citizen thanks for the death of sons, if it serves as a public good. And since it is difficult to simultaneously be a good social being, that is, a citizen, and a good private person, that is, the family man, Jean-Jacques proposes to divide these areas and exclude a woman from civil society and "place" entirely in the area of \u200b\u200bprivate and family.

Thus, on a par with the exaltation of a woman, it is consolidated by a woman of a traditional position, which, in turn, was connected with the educational criticism of the gallant of the gallant century.

In the era of absolutism, a man with the acquisition of gallantry lost their masculinity and became familiar. Most likely, erasing the boundaries in the behavior of men and women and the promotion of the enlighteners to give a clear definition of masculinity and feminost.

In the Epoch of Enlightenment, the formation of philosophical and liberal concepts, for which the same anthropocentrism is characteristic, as for antique philosophy. The study and understanding of human nature was associated with the study of the nature of a man. The characteristics of the "female nature" were considered as special and different from human, that is, male, nature. The new type of person corresponded to the ideal of a man.

John Lokk and Jean-Jacques Russo in their philosophical and social concepts are trying to explain the discrepancy between the equality of people and the inequality of floors. Inequality of floors, they attributed to the natural inequality established by nature, and not society. And that is why it does not conflict with political equality. In turn, Jean-Jacques Rousseau explains the reason for this contradiction, when it suggests that society needs to be fulfilled by women of their natural purpose. Thus, despite the fact that the enlighteners tried to avoid contradictions, and their theory of liberal values \u200b\u200bbegan to destroy the patriarchal foundations, in general, the position of the woman continued to be considered as part of these oblats: society is not interested in a woman as a full and free personality, the interests of women should be oriented For the benefit of society.

At the same time, it was most often argued that women do not belong to the category of full political community citizens due to the lack of intellectual abilities. Meanwhile, it was precisely the question of the essence of the "Women's Nature" to be discussed precisely with the advent of the whole Pleiades of outstanding women in the field of science and literature. From the side of the enlighteners, the woman was endowed with reason, but at the same time they argued that the female mind was not able to comprehend and open the scientific truths. Despite the fact that during the time of antiquity, the woman denied the myth of the full inability to scientific activity, the philosophers of the Epoch of Enlightenment did not want to let women in a new actively developing sphere - science. Accordingly, they categorically refused to include the category of "intellectual abilities" in the definition of "female". For example, Jean-Jacques Rousseau and Denis Didro adhere to the same opinion on this issue: "A few brilliant women are an exception, and not rule." The main reason for the inability of a woman on a par with a man to engage in scientific and literary activities, philosophers considered the natural limitations of her body. "But is it a delicate organization, their exposure of periodic disease, pregnancy, childbirth allowed them to be reinforced and continuous thinking that you consider creative and which you attribute any important opening? " In the philosophy of enlighteners, the woman was still considered as an object, and not as an active subject.

The most important and interesting fact is that the advent of feminism itself is (in a certain sense), a legitarious result of the occurrence of liberal values \u200b\u200band the exaltation of a woman in society. No matter how those who tried the enlighteners to impose a traditional situation to women, after all, progressive changes occurring in society could not affect the development of the self-consciousness of women. An important contribution of feminists is that they offered an alternative point of view on the matter of genuine female nature, and also attempted to clear the ideas about it from incorrect male ideas.

How it would not seem strange, the philosophical-theoretical positions of John Locke and Jean-Jacques Rousseau have an important meaning for the formation of feminism. First, both educents are theoretics of liberalism as a state ideology. John Locke, Jean-Jacques Rousseau, and also Charles Louis Montesquieu is considered the founders of modern forms of representative democracy. Secondly, it is the concept of John Locke and Jean-Jacques of Rousseau underwent critical reflection from feminism. Thirdly, on the part of both of these enlighteners, ideas were expressed, which in the philosophy of feminism received further development, for example, John's ideas about the natural freedom of women, on the right to possess property, on the right to work, the right to enter into contracts. And the idea of \u200b\u200bJean-Jacques Rousseau about the special importance of women's culture for society became the main motto of radical feminism in the 60s of the XX century. The difference is that feminists, in contrast to the enlighteners, sought their requirements to be implemented in reality.

Gender relations in classical German philosophy

Immanuel Kant also supported the idea of \u200b\u200blower mental abilities of women, while he considered such a state of affairs with a necessary condition for the existence of society. The lack of abstract thinking, asserted Kant in his work "Essay about the sublime and beautiful", develops in women the taste, sense of excellent, sensitivity, practicality. In family life, which plays a significant role in the functioning of society, a man balances women's shortcomings and thus creates a harmonious couple in which the male and female began playing a complementary role. Here, as always in Western intellectual tradition, the female / feminon is constituted through the status of the lowest, defective, secondary in relation to the masculin.

Hegel also took women and associated forms of being and consciousness for the sphere of civil society and morality. Considering the family in the "phenomenology of the Spirit", he determined it as a lower stage of civil society, since relations in it unfold between blood relatives, and not between citizens. This, by Hegel, the "lower world", and since women are not citizens, it is the world of women. For them, there is no participation in the forms of the Spirit, which would be outside the family.

Next, Hegel argues that because the relationship in the family is private in nature - focus on a certain husband and a certain child, so far, these relationships and are not in the sphere of ethical. Men, unlike women, have an additional sphere of activity where they work for the "universal" and "ethical". For men, family relationships remain at the level of the private, they do not have to sacrifice their ethical life. A woman can join ethical life, only transforming particular family relationships into ethical, universal principles, that is, transforming their relationship with concrete husband and children in serving the principle of family, husbands and children as such. But this gives rise to a conflict between the male / universal and female / family consciousness. Femine thus becomes a threat to civil society, and therefore should be suppressed and pushed into a private sphere.

Hegel's approach to feminidity, as well as in Rousseau, dual. On the one hand, this is the rationalization of the exclusion of women and women from the socio-cultural sphere. Women differ from men like plants from animals, "hegel wrote in the" Law Philosophy ". The principle that leads their development is a feeling, and not an understanding of versatility, so Femine, by Hegel, is a threat to civil society. On the other hand, the existence of the lower female world is the necessary part of civil society, since this world allows men to flourish as self-subsidizing ethical beings. The result of this duality is the idea of \u200b\u200bsuppressing the femino and pushing it into a private (lower) sphere.

An overview of the history of philosophy could be continued, taking, for example, much brighter from the point of view of gender asymmetry of the concept of Nietzsche or Freud. However, it seems to me that the tendency is already obvious. The prerequisites for the production of theoretical knowledge, its standards "objectivity", "rationality", "universality", "impersonality" associated with masculin, require exclusion from its canon of what is understood as an irrational, natural, bodily private, that is, associated with Femin. Gender asymmetry was one of the main factors for the formation of a traditional Western culture, understood as a system for the production of knowledge about the world.

Sexual question in Marxist philosophy

Despite the dominance of the above principles, starting from the XVIII century, new approaches to the assessment of the principle of gender differentiation are formed in Western philosophy. There are ideas that the cultural ideal is the reunion of both ontological principles of the masculine and feminon, and the social norm - the equality of women and men in society. In many ways, the emergence of such an approach is associated with the spread of educational and socialist ideas, the development of liberal philosophy and the concept of civil rights, as well as with a wave of bourgeois-democratic revolutions in Europe. In the philosophy of ideas about the equality of women and men developed the most in the teachings of the French utopian socialists of Saint-Simon and Fourier.

The philosophical heritage of Marxism in the question of interest is rather contradictory. On the one hand, Marx actually rejected the Western philosophical tradition to consider matter as a passive substance - he is active, it is the "Genesis determines consciousness." This principle of the primaryness of the material, practical develops in the ontology and grinding of Marxism, in its economic teaching. And since, as we found out, the material in Western intellectual tradition is always associated with the feminine, it would be possible to say that Marx approves the priority of femino in culture. However, this statement would be somewhat stretched, because the Marx-revolutionary itself was not interested in a cultural and symbolic, and the social aspect of gender differentiation of society, and not too much. In social philosophy, Marx largely followed the ideas of utopian socialism and supported the idea of \u200b\u200bthe emancipation of women (although he never attached to this issue too much). The fact is that the secondaryness of the femino and its consequence - discrimination of women in society is considered in classical Marxism as a private manifestation of global class stratification.

Much more attention is paid to Engels. In the well-known work "The origin of the family, private property and the state", it considers in detail the history and socio-economic foundations of discrimination against women from the standpoint of class analysis. Engels explains the origin and the existence of discrimination against women by the fact that in the hands of men concentrated property. However, property, from the point of view of Engels, acts as the basis of the suppression of not only women, but also men who do not have (that is, the proletariat). In other words, discrimination against women seems to private case The suppression of a person in the antagonistic class society, and the method of its overcoming can only be the revolution and the establishment of socialism.

The idea of \u200b\u200bsociopolova (that is, gender in modern terminology) of the company's stratification, the explicitly contained in the Engels study of the origin of the family, and remained in the shadows. For example, Engels, referring to the works of Morgan's ethnographers and Bakhofen, writes that in primitive society there was social equality of floors and the origin was conducted on the mother line. However, the emergence of private property, he continues, leads to the division of labor between the sexes, the emergence of a patriarchate monogamous family with the primacy of the man, the economic dependence of women from men and, ultimately, to the "world-wide historical female defeat." And then he continues: "... Unitouch appears in history ... as the enslavement of one sex to others, as the proclamation of unknown until then ... Contradictions between the floors. ... The first class oppression coincides with the enslavement of female male.

Engels leaves for analysis of the issue, and why at this point in this moment the appearance of private property The division of labor on sexual attribute has acquired so crucial importance. Although approaches to the decision of this issue are also contained in its work, and in the works of Marx. So, in the early work of Marx and Engels "German ideology" it was expressed that "the first division of labor was between a man and a woman for the production of children", which was historically the first act in the formation of a system of division of labor and the formation of society. Moreover, "together with the division of labor ... Dantern and the distribution, which is ... unequal distribution of labor and its products; therefore, given and property, the embryo and the original form of which already in the family, where the wife and children are the slaves of a man . Slavery in the family is true, still very primitive and hidden - there is the first property, which ... there is an order of someone else's workforce. However, the division of labor and private property - identical expressions: in one place it is said in relation to activities, the same thing Which in another - in relation to the product of the activity. "

As we see, Marx and Engels come close to the problem of the gender hierarchy and the stratification of society, and go from its consideration. An explanation of the discrimination of women by men is only the fact that in the hands of the latter there is a property, it gives, of course, some scholastic integrity and the completeness of the Marxist social theory: a single basis is summed up under the mass of social phenomena and processes (the institution of private property and the share of society on Classes), the elimination of which allegedly gives a wonderful social effect. However, the question of the influence of private ownership of the type of relationship between men and women in primitive society remains unclear - from equality to suppression (by the way, various ethnographic studies demonstrate the lack of linear dependence between property and social status women and men).

Obviously, relations of power and property have not only class, but also gender. The formation of a patriarchate family in which women, children and slaves have become the property of a man, was only the beginning of the formation of patriarchate social structures. Moreover, if slavery as a way of organizing social production has dropped over time, the slavery of women in the family existed in centuries: any poorest man as a matter of one or another and continues to assign in the family and through the family a significant part of the labor, time, women's strengths. The relations of power and property are thus not only the "vertical" (according to Marxist terminology class) character, but also "horizontal", or gender.

Gender stratification of society gives rise to a social antagonism between women and men, the elimination of which is possible not just with overcoming class differences and the "vertical" relationship of property (on what the Marxists insisted), but rather with overcoming the "horizontal" relations of men's workforce for women's workforce (in First of all - in the family), masculist ideology and patriarchal principle social organization.

etc.................

Power of a woman with a matriarchy

Even in ancient times, periodic bleeding in a woman and losing her blood during childbirth inspired the idea that blood is the Creator of the Child (like the inadequate of the soul), and gave rise to the concept of blood relationship between people. At the early stage of the evolution, the pedigree was carried out only on the maternal line, because only some certainty could be judged about this side of heredity.

The primitive family, originating from the instinctive biological blood communications of the mother and the child, was inevitably built on the matriarchy; And many tribes for a long time adhered to this practice. The matriarchate was the only possible option for the transition from her old group marriage to a later and improved family life of a polygamy and monogamous patriarchate. The matriarchy served as a natural biological form of the family; Patriarchate is its social, economic and political form. The long existence of the matriarchy in the Red Man of North America is one of the main reasons explaining why the High-developed in the rest of the Iroquoisa did not create a real state.

In the matriarchy, the mother of his wife enjoyed almost the highest power in the house; Even the brothers of his wife and their sons took more active part in the conduct of family affairs than her husband. Fathers were often renamed in honor of their own children.

The most ancient races almost did not recognize the role of the Father, believing that the child comes from the mother. They believed that the children resemble the Father because of the proximity to him, or believed that the children were "marked" in such a way because the mother wanted them to be like their father. Later, with the transition from the matriarchy to Patriarchate, the whole merit for the emergence of the child, the Father began to attribute himself, and many taboo concerned with a pregnant woman subsequently spread to her husband. When the term of permission from the burden was approaching, the future father stopped working, and with the beginning of the birth, he, like his wife, went to bed, spending there from three to eight days. Unlike his wife, who could stand the next day to do hard work, the husband remained in bed and took congratulations; All this was part of the early morals aimed at approving the right of the Father on the child.

At first, the husband usually went to live in the clan of his wife, but in later times - after a man paid the amount appointed for the bride or worked out, "he could take his wife and children in his genus. The transition from the matriarchate to the patriarchy is explained by seemingly meaningless prohibitions on the same types of marriages among cousins, while other marriages were permitted with the same degree of kinship.

Causes of the transition to Patriarchate: Socio-Economic and Anthropological

Our tutorial "History of Russia from ancient times until the end of the 17th century" edited by A. N. Sakharov explains the reasons for the transition from the matriarchate to Patriarchate as follows: "The transition to a producing farm is the essence of the Neolithic revolution. It seems that the founder of the producing farm was a woman. It was she who collecting cereals, drew attention to the fact that, obscured to the ground, they give germs. It was she who first tamed the young killed animals, and then began to use this experience to create a permanent herd, which gave meat, milk, skin. The woman fully justified the role assigned to her during the matriarchate, creating a basis for the future take-off of human civilization. But she thus prepared the soil to give the lead in society a man - an agriculture, plowing extensive fields and cutting and burning forest for new crops; The cattle breeding, the easter of thousands of cattle heads and has long been in the saddle. In new business conditions Men's power, dexterity and valor. The time of the Patriarchate came when the leading place in the family, the kind, tribe was taken by men. "

Such an explanation seems to us not entirely and convincing. Other sources allowed us to get a clearer description of the transition from the matriarchate to the patriarchal defendance: "With the dying of the morals of the hunting period, when the student of cattle breeding allowed a man to control the main source of food, the matriarchy quickly moved away into the past. This happened simply because the matriarchhat could not successfully compete with the new way - Patriarchate. The power of men who were the relatives of the mother could not compete with the authorities focused on her father's husband. A woman was unable to combine pregnancy with everyday leadership of current affairs and growing home powers. The appearance of theft of theft and later buying wives accelerated the diemry of the matriarchate. "

An epochal transition from the matriarchate to Patriarchate is one of the most radical and sharp transformations ever made by human genus. This change immediately led to strengthening social activity and accelerated the evolution of the family.

Position of a woman in a patriarchal family

It is possible that the motherhood instinct led a woman to married, but it was precisely much of the power of a man in combination with the impact of morals actually forced her to remain married. The shepherd lifestyle was led to the creation of a new moral system - a patriarchal family; And the basis of the unity of the family during the rule of the morals, inherent in the era of cattle breeding and early agriculture, was a despotic and unquesting power of the Father. Any society, whether it is national or childbirth, passed through the stage of autocratic patriarchal power. Miscal attention paid to the female sex in the era of the Old Testament is the true reflection of the morals of the cattle breeders. All the Hebrew Patriarchs were cattle, which is confirmed by the phrase: "Lord - My Shepherd."

The man was no longer more convicted of a low opinion of a woman who has been taking place in past centuries than the woman herself. She could not conquer social recognition in primitive times, for did not act in emergency situations - did not make spectacular feats and did not show heroism in crisis situations. Maternity was an obvious obstacle in the fight for survival; Maternal love made women by bad defenders of the tribe.

The most developed races women are not so large or strong as men. Being weaker, the woman becomes more tactful. She quickly learned to use his attractiveness. It has become more attentive and conservative than a man, although a little more frivolous. The cattlewater fed his octar, however, for the shepherd era, a woman still had to get plant food. The primitive man was kurahnya land: she was too peaceful, too unprepared. In addition, it was a long-standing superstition, according to which a woman is from nature - grows a richer harvest. Today, in many backward tribes, men prepare meat, and women are vegetables, and when the primitive Australian tribes are on the way, women never trigger to game, and men do not stop to dig the root.

Woman has always had to work; In any case, until now, the woman was a real manufacturer. The man usually chose an easier way, and this inequality existed throughout the history of the human race. There was always a heavy cargo on women: they wore a family skarb and looked after children, freeing a man for battle or hunting.

The first liberation of the woman came when a man agreed to cultivate land - agreed to do the work that was previously considered female. A huge step forward was made when male captives stopped killing and began to turn into slaves - agricultural workers. This led to the liberation of a woman who had the opportunity to pay more time to arrange home the hearth and the upbringing of children.

Providing younger children with animal milk led to an earlier being taken from the chest. Because of this, the women began to give birth more children, because Mother was released from the occasion of the timeless infertility. In addition, the use of cow and goat milk has sharply reduced baby mortality. Before the onset of the shepherd period in the development of the mother's society, they usually fed their children with their milk until they were fulfilled four or five years.

When primitive wars went to decline, began to reduce the inequality in the division of labor between men and women. However, women still had to fulfill the real job, while men carried the guard. No camp or settlement could not be left without security, no night, but in this case, men were helped by guard dogs. In general, the appearance of agriculture increased the prestige and the social position of the woman, in any case, until the man himself turned into an agriculture. And as soon as the man practiced the Earth, the radical improvement of agricultural methods has immediately occurred, which continued during the following generations. On the hunt and in war, the man learned the importance of the organization and used this knowledge in industry, and later, taking on a significant part of the work of women, to a great extent improved its primitive methods of labor.