Without moral principles. Essay on the basic principles of morality. Moral principles of communication

Lecture 1The subject of ethics, the main problems of ethics. The structure and functions of morality.

Moral principles.

Ethics(from the Greek "ethos" - temper, custom) - a philosophical study of morality and ethics. Initially, the word "ethos" meant the rules of cohabitation of people, norms of behavior that unite society, helping to overcome aggression and individualism.

The second meaning of the word ethics- a system of moral and moral norms of a certain social group of people.

First time term ethics used Aristotle(384 - 322 BC), he interpreted it as a practical philosophy that seeks an answer to the question: - "What should we do?".

The Golden Rule of Ethics(morality) - “do not do to others what you do not wish for yourself” - is found in Confucius (551 - 479 BC).

The main problems of ethics:

The problem of good and evil

The problem of justice

The problem of due

The meaning of life and the purpose of man.

Morality is a form of social consciousness that establishes a socially necessary type of human behavior. Unlike law, morality is mostly unwritten and fixed in the form of customs, traditions and generally accepted ideas.

Moral- this is the practical embodiment of moral ideals, goals and attitudes in various areas of social life, in the behavior of people and relations between them.

Morality consists of the following components.

moral activity- the most important component of morality, manifested in actions. Only the totality of a person's actions gives an idea of ​​his morality. “... A person is nothing but a series of his actions” (G. Hegel).

An act, in turn, contains three components:

- motive deed;

- result deed;

- grade surrounding both the act itself and its result and motive.

2. Moral (moral) relations are the relationships that

people doing things (moral or immoral). Entering into this relationship

people assume certain moral obligations and at the same time

acquire certain moral rights. The established system of moral

relations underlies the moral and psychological climate of a certain

social group of people (service team).

moral consciousness appears in the form:

Obligatory forms of moral requirements (described using the concepts moral principles,moral standards and moralcategories);

Personal forms of moral requirements (described using close concepts self-esteem, self-awareness);

Public moral requirements (described using the concepts social ideal, justice).

Moral consciousness is generated by the need to regulate the social life of people and their relationships. Unlike science, moral consciousness operates mainly at the level of social psychology and everyday consciousness. Moral principles, norms and categories directly woven into human activity, acting as motives for actions. Moral consciousness is mandatory, each person has his own system of moral values, experiences moral impulses, knows about ethical norms and principles. Immanuel Kant (1724-1804) wrote: “Two things always fill the soul with new and ever stronger surprise and reverence –

it is the starry sky above me and the moral law in me.”

Basic functions of morality.

regulatory function. The function of moral regulation of relationships between people is the main and decisive one. It covers the sphere of relations that is not regulated by law, and in this sense it complements law. Note that all legal norms also affirm justice, serve the good and the good of society and citizens, and are unconditionally moral in nature.

Evaluation function. The subject of evaluation from the position of "moral - immoral" or "moral - immoral" are actions, attitudes, intentions, motives, personal qualities, etc.

orienting function. In practice, before making a moral judgment and implementing one or another moral norm in an act or behavior, a person has to take into account a significant number of circumstances, each of which may prompt the application of different (sometimes mutually exclusive) moral norms. A high level of moral culture helps to choose the only correct one from a multitude of moral norms, thus orienting a person in the system of moral priorities.

motivational function. This function allows you to evaluate actions, ends and means in terms of the motivating intention. Motives and motivations can be moral and immoral, noble and vile, selfish and disinterested, etc.

Cognitive (information) function. This function is aimed at acquiring ethical knowledge: principles, norms, codes of conduct, etc.

educational function. Through upbringing, moral experience is passed on from generation to generation, forming a moral type of personality and ensuring the preservation of cultural traditions.

worldview function. This function is very close to the evaluative function, with the only difference that the worldview function covers the basic, basic concepts and ideas of a person about the reality around him.

communicative function. It acts as a form of communication, transmission of information about the values ​​of life, moral contacts between people. Provides mutual understanding, communication of people on the basis of the development of common moral values, and hence - official interaction, "a sense of elbow", support and mutual assistance.

Moral principles.

The principles of morality play a dominant role in moral consciousness. Expressing the requirements of morality in the most general form, they constitute the essence of moral relations and are the strategy of moral behavior. Moral principles are perceived by moral consciousness as unconditional requirements, adherence to which is strictly mandatory in all life situations. They express the basic requirements relating to the moral essence of a person, the nature of relationships between people, determine the general direction of human activity and underlie private, specific norms of behavior. Moral principles include such general principles of morality as:

1 .principle of humanism. The essence of the principle of humanism is the recognition of man as the highest value. In the ordinary sense, this principle means love for people, protection of human dignity, people's right to happiness and the possibility of self-realization. It is possible to identify three main meanings of humanism:

Guarantees of basic human rights as a condition for preserving the humane foundations of his existence;

Support for the weak, going beyond the usual ideas of this society about justice;

The formation of social and moral qualities that allow individuals to carry out self-realization on the basis of public values.

2. The principle of altruism. This is a moral principle that prescribes selfless actions aimed at the benefit (satisfaction of interests) of other people. The term was introduced into circulation by the French philosopher O. Comte (1798 - 1857) to fix the concept opposite to the concept selfishness. Altruism as a principle, according to Comte, says: "Live for others."

3.The principle of collectivism. This principle is fundamental in bringing people together to achieve common goals and carry out joint activities, has a long history and is of fundamental importance for the existence of mankind. The collective seems to be the only way of social organization of people from primitive tribes to modern states. Its essence consists in the conscious desire of people to promote the common good. The opposite principle is principle of individualism. The principle of collectivism includes several particular principles:

Unity of purpose and will;

Cooperation and mutual assistance;

Democracy;

Discipline.

4.Principles of justice proposed by the American philosopher John Rawls (1921-2002).

First principle: Every person should have equal rights with respect to fundamental freedoms.

Second principle: social and economic inequalities should be arranged so that:

Benefits for all could reasonably be expected from them;

Access to positions and positions would be open to all.

In other words, everyone should have equal rights in relation to freedoms (freedom of speech, freedom of conscience, etc.) and equal access to schools and universities, positions, jobs, etc. Where equality is not possible (for example, in an economy where there are not enough benefits for everyone), this inequality should be arranged for the benefit of the poor. One possible example of such a redistribution of wealth could be a progressive income tax, when the rich pay more taxes, and the proceeds go to the social needs of the poor.

5. The principle of mercy. Mercy is a compassionate and active love, expressed in the readiness to help each one in need and spreading to all people, and in the limit - to all living things. The concept of mercy combines two aspects:

Spiritual-emotional (experiencing someone else's pain as your own);

Concrete-practical (rush to real help).

The origins of mercy as a moral principle lie in the apex tribal solidarity, which strictly obliges, at the cost of any sacrifice, to get a relative out of trouble.

Religions such as Buddhism and Christianity were the first to preach mercy.

6. The principle of peace. This principle of morality is based on the recognition of human life as the highest social and moral value and affirms the maintenance and strengthening of peace as an ideal of relations between nations and cities. Peacefulness presupposes respect for the personal and national dignity of individual citizens and entire peoples, the state sovereignty, human rights and the people in the choice of their own life.

Peacefulness contributes to the maintenance of public order, mutual understanding of generations, the development of historical, cultural traditions, the interaction of various social groups, ethnic groups, nations, cultures. Peacefulness is opposed by aggressiveness, belligerence, a tendency to violent means of resolving conflicts, suspicion and distrust in relations between people, nations, socio-political. In the history of morality, peacefulness and aggressiveness are opposed as two main trends.

7. The principle of patriotism. This is a moral principle, in a generalized form expressing a feeling of love for the Motherland, concern for its interests and readiness to protect it from enemies. Patriotism is manifested in pride for the achievements of the native country, in bitterness because of its failures and troubles, in respect for its historical past and in a careful attitude to the people's memory, national national.

The moral meaning of patriotism is determined by the fact that it is one of the forms of subordination of personal and public interests, the unity of man and the Fatherland. Ho пaтpиoтичecкиe чyвcтвa и идeи тoлькo тoгдa нpaвcтвeнно вoзвышaют чeлoвeкa и нapoд, кoгдa coпpяжeны c yвaжeниeм к нapoдaм дpугих cтpaн и нe выpoждaютcя в пcиxoлoгию нaциoнaльнoй иcключитeльнocти и нeдoвepия к "чyжaкaм". Этoт acпeкт в пaтpиoтичecкoм coзнaнии пpиoбpeл ocoбyю aктyaльнocть в пocлeднeе время, кoгдa yгpoзa ядepнoгo caмoyничтoжeния или экoлoгичecкoй кaтacтpoфы пoтpeбoвaлa пepeocмыcлeния патриотизма кaк пpинципa, пoвeлeвaющeгo кaждoмy cпocoбcтвoвaть вклaдy cвoeй cтpaны в coxpaнeниe плaнeты и выживaниe чeлoвeчecтвa.

8. The principle of tolerance. Tolerance means respect, acceptance and a proper understanding of the rich diversity of our world's cultures, our forms of self-expression and ways of expressing human individuality. It is promoted by knowledge, openness, communication and freedom of thought, conscience and belief. Tolerance is a virtue that makes peace possible and promotes the replacement of a culture of war by a culture of peace.

The manifestation of tolerance, which is consonant with respect for human rights, does not mean a tolerant attitude towards social injustice, a rejection of one's own or concession to other people's beliefs. This means that everyone is free to adhere to their beliefs and recognizes the same right for others. This means recognizing that people are inherently different in appearance, position, speech, behavior and values ​​and have the right to live in the world and preserve their individuality. It also means that one person's views cannot be imposed on others.

Morality and law.

Law, like morality, regulates the behavior and attitudes of people. But unlike morality, the implementation of legal norms is controlled by public authorities. If morality is an “internal” regulator of human actions, then law is an “external”, state regulator.

Law is a product of history. Morality (as well as mythology, religion, art) is older than it in its historical age. It has always existed in human society, while law arose when the class stratification of primitive society took place and states began to be created. The socio-cultural norms of a primitive stateless society concerning the division of labor, the distribution of material wealth, mutual protection, initiation, marriage, etc. had the force of custom and were reinforced by mythology. They generally subordinated the individual to the interests of the collective. Measures of public influence were applied to violators of them - from persuasion to coercion.

Both moral and legal norms are social. What they have in common is that both types serve to regulate and evaluate the actions of the individual. Various include:

law is developed by the state, morality - by society;

law is enshrined in state acts, morality is not;

for violation of the rule of law, sanctions of the state are assumed, for violation of the norm of morality - public condemnation, criticism and, in some cases, sanctions of the state.

Universal moral principles exist in addition to specific moral norms, such as "do not steal" or "be merciful." Their peculiarity lies in the fact that they the most general formulas, from which all other concrete norms can be derived.

Talion principle

Talion rule considered the first universal principle. In the Old Testament, the talion formula is expressed as follows: "an eye for an eye a tooth for a tooth". In primitive society, talion was carried out in the form of blood feud, while the punishment had to strictly correspond to the harm caused. Before the emergence of the state, talion played a positive role, limiting violence: a person could refuse violence out of fear of retribution; the talion also limited retaliatory violence, leaving it within the limits of the harm done. The emergence of the state, which assumed the functions of justice, turned the talion into a relic of uncivilized times, deleting it from the list of basic principles of moral regulation.

The principle of morality

The Golden Rule of Morality formulate the first civilizations independently of each other. This principle can be found among the sayings of the ancient sages: Buddha, Confucius, Thales, Christ. In its most general form, this rule looks like this: Don't) treat others the way you (not) want them to treat you". Unlike the talion, the golden rule is based not on the fear of revenge, but on one's own ideas about good and evil, and also cancels the division into “us” and “them”, presenting society as a set of equal people.

commandment of love becomes a basic universal principle in .

In the New Testament, Jesus Christ expressed this principle thus: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind. This is the first and greatest commandment. The second is similar to it: Love your neighbor as yourself.

New Testament ethics is the ethics of love. The main thing is not formal obedience to laws and rules, but mutual love. The commandment of love does not cancel the ten commandments of the Old Testament: if a person acts on the principle of "love your neighbor", then he cannot kill or steal.

The principle of the golden mean

The principle of the golden mean presented in works. It says: avoid extremes and observe the measure. All moral virtues are the middle between two vices (for example, courage is located between cowardice and recklessness) and go back to the virtue of moderation, which allows a person to curb his passions with the help of reason.

Categorical imperative - universal moral formula proposed by Immanuel Kant. It says: act in such a way that the reasons for your action may become a universal law,; in other words, do so that your actions can become a model for others. Or: always treat the person as an end, not just a means, i.e. Never use a person only as a means to your ends.

The Principle of Greatest Happiness

The Principle of Greatest Happiness the utilitarian philosophers Jeremiah Bentham (1748-1832) and John Stuart Mill (1806-1873) proposed as universal. It says that everyone should behave in such a way that provide the greatest happiness for the greatest number of people. Actions are judged by their consequences: the more benefit an action has brought to different people, the higher it is rated on the moral scale (even if the action itself was selfish). The consequences of each possible action can be calculated, weighed all the pros and cons, and choose the action that will bring more benefit to more people. An act is moral if the benefit outweighs the harm.

The principle of justice

Principles of Justice suggested by the American philosopher John Rawls (1921-2002):

First principle: Every person should have equal rights with respect to fundamental freedoms. Second principle: social and economic inequalities should be designed so that: (a) they can reasonably be expected to benefit everyone, and (b) access to positions and positions is open to all.

In other words, everyone should have equal rights in relation to freedoms (freedom of speech, freedom of conscience, etc.) and equal access to schools and universities, positions, jobs, etc. Where equality is impossible (for example, in a country where there are not enough goods for everyone), this inequality should be arranged for the benefit of the poor. One possible example of such a redistribution of wealth could be a progressive income tax, when the rich pay more taxes, and the proceeds go to the social needs of the poor.

Each universal principle expresses a certain moral ideal, which is basically understood as philanthropy. However, not all principles are compatible: they are based on different values ​​and different understanding of the good. On the basis of general principles, one should first determine the degree of applicability of a particular principle to a situation and identify possible conflicts between different principles. A decision will be unequivocally moral only if all applicable principles do not contradict the decision made. If there is a serious conflict of principles, it is worth considering other factors, such as the requirements of professional codes, expert opinions, legal and religious norms accepted in society, to realize the degree of one's responsibility for the decision, and only then make an informed moral choice.

Moral - these are generally accepted ideas about good and evil, right and wrong, bad and good . According to these notions, there moral standards human behavior. A synonym for morality is morality. The study of morality is a separate science - ethics.

Morality has its own characteristics.

Signs of morality:

1. The universality of moral norms (that is, it affects everyone equally, regardless of social status).
2. Voluntariness (no one forces you to comply with moral standards, since such moral principles as conscience, public opinion, karma and other personal beliefs are engaged in this).
3. Comprehensiveness (that is, moral rules apply in all areas of activity - in politics, and in creativity, and in business, etc.).

moral functions.

Philosophers identify five morality functions:

1. Evaluation function divides actions into good and bad on a good/evil scale.
2. Regulatory function develops rules and norms of morality.
3. educational function is engaged in the formation of a system of moral values.
4. Controlling function monitors the implementation of rules and regulations.
5. Integrating function maintains a state of harmony within the person himself when performing certain actions.

For social science, the first three functions are key, since they play the main the social role of morality.

Moral norms.

morality Much has been written throughout the history of mankind, but the main ones appear in most religions and teachings.

1. Prudence. This is the ability to be guided by reason, and not by impulse, that is, to think before doing.
2. Abstinence. It concerns not only marital relations, but also food, entertainment and other pleasures. Since ancient times, the abundance of material values ​​has been considered a brake on the development of spiritual values. Our Great Lent is one of the manifestations of this moral norm.
3. Justice. The principle “do not dig a hole for another, you will fall yourself”, which is aimed at developing respect for other people.
4. Persistence. The ability to endure failure (as they say, what does not kill us makes us stronger).
5. Diligence. Labor has always been encouraged in society, so this norm is natural.
6. Humility. Humility is the ability to stop in time. It is a relative of prudence with an emphasis on self-development and self-contemplation.
7. Politeness. Polite people have always been valued, since a bad peace, as you know, is better than a good quarrel; and courtesy is the foundation of diplomacy.

Moral principles.

Moral principles- These are moral norms of a more particular or specific nature. The principles of morality at different times in different communities were different, and accordingly the understanding of good and evil was different.

For example, the principle of "an eye for an eye" (or the principle of talion) in modern morality is far from held in high esteem. But " golden rule of morality”(or the principle of the golden mean of Aristotle) ​​has not changed at all and still remains a moral guide: do to people the way you want to be done to you (in the Bible: “love your neighbor”).

Of all the principles that guide the modern doctrine of morality, one main one can be deduced - principle of humanism. It is humanity, compassion, understanding that can characterize all the other principles and norms of morality.

Morality affects all types of human activity and, from the point of view of good and evil, gives an understanding of what principles to follow in politics, in business, in society, in creativity, etc.

There are various systems of ethics: the ethics of Ancient Greece, the ethics of Hinduism, the Confucian ethics. Each of them offers its own model of morality, bringing to the fore a limited number of key, all-encompassing concepts: humanity, respect, wisdom, etc. Such concepts receive the status of moral principles, or laws on which the building of ethics rests.

All other, private moral concepts are grouped around moral laws, performing the functions of their internal justification and argumentation. For example, humanity as a moral principle or law is based on such concepts as compassion, sensitivity, attentiveness, willingness to forgive or help. The moral law of reverence is realized through respect, delicacy, modesty, obedience, tact, reverence for the world.

Different systems of ethics use a different set of moral laws. In ancient Greece, courage, wisdom, and justice were among the main moral principles (cardinal virtues). In Confucian ethics, common in China and Japan, there are five so-called constancy: humanity, justice, decency, wisdom, honesty. Christian ethics puts faith, hope, mercy in the first place.

Moral philosophers sometimes offer their own model of morality. For example, the famous Russian philosopher of the nineteenth century. V. S. Solovyov put forward the idea of ​​three main virtues: shame, pity, reverence. The basis of the model proposed by the German-French thinker A. Schweitzer (1875-1965) is the value of life as such, and from here he derives one all-encompassing moral law - "reverence for life."

Schweitzer writes: "A man is truly moral only when he obeys the inner impulse to help any life he can help, and refrains from doing any harm to the living."

We are talking about the main, universal laws that are repeated in one combination or another in various systems of ethics. The value of these laws lies in the fact that they fix the most important moral duties in moral experience. They serve as designations for the constant states of consciousness that have developed in the process of education: humanity, justice, respect, rationality, etc. These are virtues that Aristotle called “habitual inclinations” to commit moral acts. It is known that the ways (means, techniques) of implementing each moral principle are very diverse. They depend on the individual characteristics of a person, on the conditions and circumstances of a particular life situation, on the traditions of moral thinking and behavior that have developed in a given society.
Let's stop at five moral principles, most often found in systems of secular ethics and reflecting the most important and best that has been deposited in the moral experience of mankind - humanity, reverence, reasonableness, courage, honor. Well-established functional connections are established between them in the sense that each of them supports, enhances and expresses everything else. These principles, while retaining relative independence, are significant only as a means of the most complete, accurate and successful implementation of the principles of philanthropy. Reverence ensures benevolence and respect in contacts with the world, courage organizes and mobilizes the efforts necessary to achieve moral goals, the role of intellectual censorship of behavior is assigned to reason, and sensual-emotional censorship is assigned to honor.

Humanity- a system of positive, unifying feelings and reactions: sympathy, understanding, sympathy. In its highest manifestations, it includes a conscious, kind and unbiased attitude not only towards people, but also towards nature, flora and fauna, and the cultural heritage of mankind. This is the ability and readiness of the individual to transfer the natural love for himself and his loved ones to other people, to the whole world around him, bearing an overanimal character.

There is a common obligation for the inhabitants of our planet: in any, even the most difficult situations, to remain human - to behave in accordance with the moral level that people have risen to in the process of evolution. “If you are a man, then behave like a man” - this is the universal formula of moral and anthropological identity. The duty of humanity is a kind and active participation in everything that happens around. This is loyalty and conformity to oneself, one's social nature.
No one can be considered human just because he does not harm anyone. Humanity as a property of a person is made up of everyday altruism, of such acts as understanding, gain, service, concession, favor. This is the ability to enter into the situation of other people, to help them at least with good advice and words of participation. After all, situations when people need moral support are not so rare. Sometimes sympathy is the same as helping with a deed.

The nutritious internal environment of philanthropy is the complicity inherent in human nature, compassion, empathy. In the language of psychology, this empathy- the ability to enter into someone else's emotional state of a person, to sympathize with him. Empathy is characterized as a "warm entry" into the role of another person, in contrast to the "cold entry", when it is not accompanied by sympathy and goodwill. In accordance with the idea and general orientation of humanity, sympathy should be assessed as a moral obligation and an important moral quality of a person, opposite to such properties as callousness, heartlessness, moral deafness.

Of course, we respond to the experiences of other people not only because of purely emotional responsiveness, but involuntarily. Empathy is formed and maintained through the efforts of the will, under the control of moral principles and rules. In order to enter the personal world of another person, to share his joy or sorrow, you sometimes have to overcome yourself, leave aside your own worries and experiences. Being empathic is difficult, it means being responsible, active, strong and at the same time subtle and sensitive (K. Rogers). Hence the concept of the development of "personal power" (personal power) put forward by him in the process of personality-centered upbringing and education.

In everyday life, a significant part of empathic actions is performed almost automatically, out of habit. They are among the so-called simple volitional actions, correlated with simple norms of morality. Simply put, in such cases, we behave in the proper way, humanly out of habit, perceiving this as something quite natural and not burdensome.

Outside of interpersonal connections and relationships, there is a clearly defined, largely highly institutionalized layer of the culture of empathy associated with the creation of a human-friendly living environment in the construction of residential and industrial premises, the design of industrial products, the greening of cities, etc. Various aspects of not only a natural, but also a man-made environment, in order to find out to what extent it meets the national and universal standards of an empathic, aesthetic attitude to the world. In a word, there is, and quite realistically, a powerful layer of culture, formed under the influence of sympathy, empathy, mutual assistance. We call it a culture of empathy, meaning by this a system of principles and norms developed by mankind, sympathetic, understanding, aesthetically sustained thinking and behavior.

While remaining a well-organized and coordinated entity, the culture of empathy is clearly divided into individual-personal and socially oriented a culture of empathy. In the first case, we are talking about the skills and abilities of empathic thinking and behavior of an individual. Empathy acts here as an important personal property, and in such cases one speaks of the character of an individual: his kindness, responsiveness, sensitivity. In contrast, a socially oriented culture of empathy is a characteristic of society as a whole. It includes a system of standards for a prosperous life, approved and supported by the state.

sensitivity occupies a special place in the complex palette of moral concepts and feelings that make up philanthropy. As one of the personality traits, sensitivity is an alloy of moral attention, moral memory and moral understanding.

Moral attention is an ethical interest or a special form of curiosity or inquisitiveness, the ability to identify, recognize the experiences or states of a person and respond to them in a kind, human way. Mere observation is not enough for this; requires morally motivated, heartfelt attention. No wonder they say that the eyes look and see, but it is the heart, the soul that truly recognizes and highlights the joy or sadness of another person. Moral attention sets a certain tone, a certain, ethically verified direction of external attention, contributes to the formation of a special type of personality that subtly feels the feelings of people. The manifestations of moral or positive attention include questions about health used in communication, congratulations on a joyful event, condolences, all kinds of warning gestures, movements, and actions. In all cases, this is concern for other people, a pleasant and flattering evidence of significance for them.

Gratitude is an important part of humanity. This is a manifestation of attentiveness, sensitivity, nobility, indicating that a good attitude is noticed, accepted, appreciated. Gratitude implies a willingness to return kindness for kindness, love for love, respect for respect. Ingratitude destroys this harmony and deals a significant blow to the foundations of morality. Therefore, not a single significant good deed, word, or impulse should be left without attention, without a moral response.

Gratitude not only completes the building of humanity, it expands the horizons of philanthropy, acts as a spring that accumulates the necessary spiritual and moral energy, and sets in motion the mechanism of new benefits. If gratitude falls out of the moral system, humanity will lose much of its inner strength and energy. As a result, this can so weaken the motivation for philanthropic deeds that it becomes tantamount to the destruction of morality. It was not in vain that I. Kant emphasized that gratitude bears the seal of special responsibility, responsibility for the state and fate of morality as a whole. He believed that gratitude should be regarded as a sacred duty, that is, a duty, the violation of which (as a shameful example) can, in principle, destroy the moral motive of beneficence.

The paradox, however, lies in the fact that ethics obliges to do good deeds without counting on gratitude, so as not to reduce, not to destroy the moral value of the act. They say: "Do good and forget about it." Having helped someone, it is unworthy to complain that you were not thanked for it; It is indecent to remind a person of the services rendered to him. Even in a conversation with third parties, one should avoid reporting one's good deeds. There is a contradiction between noble self-sacrifice and the expectation of gratitude.

Such a contradiction affects the foundations of the inner world of the individual and requires its resolution. It is recommended to displace information about your own good deeds and not to forget about the good deeds of other people, and above all about the services rendered to you personally. In the end, it all comes down to ensuring that everyone knows, remembers and appropriately fulfills his duty of humanity and gratitude, and, if possible, concentrates on the kind attitude of those around him, and not on the extent and form in which his own deeds are recognized.

Respectfulness usually associated with politeness, benevolence, courtesy, good manners, which generally correctly reflects the essence of this moral principle.

But the philosophical understanding of respect is wider than the ordinary. This concept contains a respectful, reverent, poetic attitude towards the world as a miracle, an invaluable, divine gift. The principle of respect obliges us to treat people, things, natural phenomena with gratitude, accepting all the best that is in our life. On this basis, in ancient times, various kinds of cults were formed: the cult of trees, the cult of iron, the cult of animals, the cult of heavenly bodies. In fact, they reflected a reverent attitude towards the universe, a small part of which is every person who is called to become a useful link in the world. In a famous poem by N. Zabolotsky, this is said about this:

Link to link and form to form. The world In all its living architecture - A singing organ, a sea of ​​pipes, a clavier, Not dying either in joy or in a storm.
(Metamorphoses)

Ethical immunity of the individual(in our understanding) is an unconditional human right to respect, regardless of age, gender, social or racial affiliation. A personal legal field of the individual is established, into which no one should interfere, any encroachment on the honor and dignity of a person is condemned.

Ethical immunity establishes equality of rights to the elementary respect and recognition of every person, whether it be a high-ranking official, a child or a beggar tramp. This is how a democratic character structure is formed, in which, according to A. Maslow, the central place is occupied by "the tendency to respect any human being just because it is a person." Taking into account and under the control of ethical immunity, generally accepted rules of mutual treatment arise, develop and operate, a certain level or the necessary minimum of ethical legality is maintained.

Antithesis of etiquette and non-etiquette personality

There is a belief that the rules of good manners must be known and observed for the best self-realization, the achievement of personal goals in contacts. The decisive factor in such cases is the good reputation that a person gains through deference. This is the reputation of a person who is friendly, respectful, pleasant in communication.

At the pole of assessments are people who do not know the norms of etiquette. Usually in contacts with people they show shyness, helplessness, confusion. “Reverence without ritual leads to fussiness,” Confucius emphasized. Most often this is expressed in the fact that a person is inactive where etiquette prescribes a certain activity that symbolizes respect. For example, he does not rise from his seat when elders or women appear, is silent when you need to apologize or thank for the service, does not make the necessary courtesy visits, etc. In addition to the general characteristics applied to such a person: “ignorant”, “ill-mannered”, “Uncouth”, there is another psychologically accurate characteristic: “clumsy, awkward, useless, lack of initiative”. Such a person fails to show his personality in an ennobled form. Etiquette ignorance as a specific form of deviant (deviating) behavior limits the field and possibilities of self-realization.

An active form of etiquette ignorance manifests itself when a person violates the rules of decency openly, even defiantly: unceremoniously intervenes in a conversation, slanders, makes frivolous jokes, sits lounging, laughs out loud, shamelessly praises himself and his loved ones, etc. As a negative phenomenon, close to active forms of etiquette ignorance, regard the identification of respectfulness with flattery and servility. It is generally agreed that it is a symptom of an undeveloped faculty of understanding and a source of false judgments.

Dialectic of respect and self-respect

The importance of honorifics and the associated strategy of achieving personal goals through courtesy and courtesy raises some concerns: will a slave mentality develop on this soil? Is there a risk of conceptual substitution here?

In order to eliminate the possibility of such transformations, an ethically verified border of respect is established, which cannot be crossed without damage to one's own dignity. Each person defines this limit for himself. At the same time, there is a rule: when showing respect to people, remember that this is also done in order to show yourself and others how and how much you respect yourself, how much you value the image of I, making contact with the person who evaluates you.

Self-respect is the psychological basis and internal justification for a respectful attitude towards people. This view is best reflected in the well-known judgment: the respect that you show to another is the respect that you show to yourself. But there are other variants of this formula: the more you value and respect people, the more you value and respect yourself; Appreciate, honor people - and you yourself will be honored. These statements have their own logic. Showing respect, a person actively penetrates into the consciousness of another person and offers him such a scheme of benevolent relations, which he himself counts on. This is a kind of ethical prompt, a way in which a person prepares a model of benevolent relations with his own person. Such reasoning is in the circle of traditional ideas that fine calculation is needed to navigate the nuances of respectful behavior. The American sociologist Homans knowingly compared the interaction of people with an economic transaction or "social economy", when people, like a commodity, exchange love, respect, recognition, services, information. Elements of such a calculation really take place, and they are associated primarily with the activity of the mind, which is entrusted with the functions of moral and intellectual monitoring or behavior control. This is especially important for today's interaction of people, carried out in the conditions of intercultural diversity of the world.

Ethics of intercultural dialogue

In the policy of multiculturalism, we must rely on positive, unifying social capital. The now fashionable expressions such as "clash of civilizations", "civilizational split", of course, reflect some trends in the development of the modern world, but they are hardly appropriate in the practice of multicultural education. They undermine faith in the reality of the spiritual unity of mankind, focusing on the fatal and almost insurmountable contradictions leading to the disintegration and disintegration of the world community.

It is much more useful to focus on creating highly synergistic, safe societies that Ruth Benedict wrote about, contrasting them with low synergistic societies, in which, in the presence of large interpersonal, intergroup and intercultural contradictions, negative energy and aggression accumulate. Developing the ideas of R. Benedict, the outstanding American psychologist A. Maslow focuses on the conscious search for socially acceptable plans and behavior structures that can provide mutual benefit to the participants in the interaction, excluding actions and goals that are detrimental to other groups or members of society. According to him, in the end it all comes down to the formation of a type of social order in which the individual, by the same actions and at the same time, serves both his own interests and the interests of other members of society.

At the same time, the question inevitably arises: is national identity and identity a hindrance or an insurmountable obstacle in the way of integration processes? Anyone who accepts such a point of view, voluntarily or involuntarily, finds himself in the field of negative intercultural orientation, where distrust, rejection of other means and methods of cultural self-organization best of all arise. This is how various forms of discrimination, mutual misunderstanding, everyday nationalism, painful suspicion appear.

Directly opposite is the answer of multicultural pedagogy to the question asked. Multiculturalism is perceived as a source of mutual enrichment, unity and dynamic development of society. At the same time, a well-thought-out and balanced policy of multiculturalism should be implemented. In each specific case, it should be based on the specific features of a multi-ethnic environment: historical, socio-economic, psychological, demographic, geographical, etc. But the general formula of multiculturalism remains unchanged in all cases and appears in the form of various combinations of two key words: “ unity” and “diversity”, which implies a morally reasoned, reasonable combination of variability and integrativity in the practice of multicultural education.

Of particular importance is the filling of the general principles and guidelines for the interaction of cultures with specific moral and psychological content, connecting the universal and culturally unique experience of the ethical rationalization of the world. For example, the concept of humanity, expressed in a specific linguistic form in one people, is not much different from how it is presented in the linguistic consciousness of another people. Quite identical to the Russian word "humanity" Chinese jen, Kabardian tsikhug'e, Balkar adamlyk etc. For many nations, the key is the concept of "face": face- the British nape- among the Kabardians, bet- the Balkars. A low, unscrupulous person among Kabardins and Balkars is defined as a result of this as a deprived person - napenshe, betsyz, which generally corresponds to similar representations of this content in English - to lose face or in Russian - lose face.

The term namus. It goes back to the Greek word nomos- a norm, a law, thereby reinforcing the significance of mutual respect and recognition as a universally binding, universal rule that knows no cultural barriers and restrictions. Hence the idea of ​​the inalienable right of every person to respect and social recognition. It is believed that every person, regardless of age, gender, religion, nationality and other differences, has this right, a kind of "ethical immunity" that protects him from attacks on personal security, dignity and honor.

Mutual respect and recognition create good ground for trust and openness in contacts, a feeling of psychological comfort, confidence that the participant in the dialogue will be treated with sympathy and understanding that, if necessary, they will help him, will meet halfway. This also testifies to how closely humanity, respect, trust, openness are connected with tolerance and empathy - the ability to sympathize, compassion, narrow the boundaries of one's own Self.

Moral concepts and attitudes that make up a positive intercultural attitude and a unifying social capital mutually reinforce and support each other. The practice of multiculturalism should be based on the commonality of basic symbols, values ​​and norms. Formal differences in culture in this case will only intensify the process of their mutual attraction and enrichment. “The discovery of differences is the discovery of new connections, not new barriers,” wrote K. Levi-Strauss. Therefore, a deep, respectful immersion in the culture of other, especially neighboring, peoples should be welcomed.

The most effective means of multicultural education is intercultural dialogue - free, benevolent communication of carriers of different cultures, during which the exchange, comparison and combination of various ways, methods of ethical rationalization of the world is carried out. Such communication removes fear, anxiety, reduces distrust, allows you to make the necessary adjustments to stereotypical, often erroneous ideas about life, customs, true causes and goals of real participants in social contact and exchange.

Intercultural dialogue, built on the basis of positive social capital, brings people together, makes them want to demonstrate through their actions the best features of the culture they represent. It's kind of cultural patriotism, forcing a person to constantly take care to show himself in an ennobled form, to make the most favorable impression on people, not to drop the honor of his family name, profession, people, etc. At the same time, the instinct of ecological alignment, a morally reasoned critical attitude to the failings of their culture.

Experience shows that, on the basis of cultural patriotism, ethical competition between cultures when each of the participants in the dialogue constantly and unobtrusively proves to what extent he, as a bearer of a certain culture, can contribute to the creation of a society with a high level of cultural interaction. Properly organized intercultural dialogue becomes a tool for positive transformations in the space of the individual and society. Thus, step by step, a civil society is being formed, in which cultural differences only intensify the processes of consolidation around universal human values.

Modern society cannot be imagined without ethical norms. Every self-respecting state draws up a set of laws that citizens are required to follow. The moral side in any business is a responsible component that cannot be neglected. In our country, there is the concept of moral damage, when the inconvenience caused to a person is measured in material terms in order to at least partially compensate for his experiences.

Morality- the norms of behavior accepted in society and ideas about this behavior. Morality is also understood as moral values, foundations, orders and prescriptions. If in society someone commits acts that are contrary to the designated norms, then they are called immoral.

The concept of morality is very closely related to ethics. Compliance with ethical ideas requires high spiritual development. Sometimes social attitudes run counter to the needs of the individual himself, and then a conflict arises. In this case, an individual with his own ideology runs the risk of being misunderstood, lonely among society.

How is morality formed?

morality of man largely dependent on himself. Only the individual is responsible for what happens to him. It depends on how ready she is to follow the established orders in society, whether a person will be successful, accepted by others. The development of morality, moral concepts occurs in the parental family. It is those first people with whom the child begins to interact in the early stages of his life that leave a serious imprint on his future fate. So, the formation of morality is significantly influenced by the immediate environment in which a person grows up. If a child grows up in a dysfunctional family, then from an early age he develops a wrong idea of ​​​​how the world works and a distorted perception of himself in society is formed. As an adult, such a person will begin to experience tremendous difficulties in communicating with other people and will feel discontent on their part. In the case of raising a child in a prosperous average family, he begins to absorb the values ​​of his immediate environment, and this process occurs naturally.

Awareness of the need to follow social prescriptions occurs due to the presence in a person of such a concept as conscience. Conscience is formed from early childhood under the influence of society, as well as individual inner feelings.

Functions of morality

Few people really have a question, why do we need morality? This concept consists of many important components and protects the conscience of a person from unwanted actions. For the consequences of his moral choice, the individual is responsible not only to society, but also to himself. There are functions of morality that help it to fulfill its task.

• Evaluation function related to how other people or the person himself determines the actions committed by him. In the case when self-assessment occurs, a person is usually inclined to justify his own actions by some circumstances. It is much more difficult to bring actions to the public court, because society is sometimes inexorable when evaluating others.
• Regulatory function helps to establish norms in society that will become laws designed for universal observance. The rules of behavior in society are assimilated by the individual at a subconscious level. That is why, getting into a place where there are a large number of people, most of us after some time begin to unmistakably follow the unspoken laws adopted in this particular society.
• Controlling function is directly related to testing the extent to which an individual is able to follow the rules established in society. Such control helps to achieve a state of "clear conscience" and social approval. If an individual does not behave appropriately, then he will necessarily receive condemnation from other people as a feedback.
• Integrating function helps to maintain a state of harmony within the person himself. Performing certain actions, a person, one way or another, analyzes his actions, “checks” them for honesty and decency.
• educational function is to enable a person to learn to understand and accept the needs of other people, to take into account their needs, characteristics and desires. If an individual reaches the state of such an inner breadth of consciousness, then it can be said that he is able to take care of others, and not just about himself. Morality is often associated with a sense of duty. A person who has duties to society is disciplined, responsible and decent. Norms, rules and orders educate a person, form her social ideals and aspirations.

moral standards

Are consistent with Christian ideas about good and evil and what a real person should be.

• Prudence is an essential component of any strong person. It implies that an individual has the ability to adequately perceive the surrounding reality, build harmonious connections and relationships, make reasonable decisions, and act constructively in difficult situations.
• Abstinence involves a ban on staring at persons of the opposite sex who are married. The ability to cope with one's desires, impulses is approved by society, unwillingness to follow spiritual canons is condemned.
• Justice always implies that for all the deeds committed on this earth, sooner or later retribution or some kind of response will come. A fair treatment of other people is, first of all, to recognize their value as significant units of human society. Respect, attention to their needs also apply to this item.
• Fortitude is formed due to the ability to endure the blows of fate, to endure the necessary experience for oneself and constructively get out of a crisis state. Perseverance as a moral norm implies the desire to fulfill one's destiny and move forward, despite difficulties. By overcoming obstacles, a person becomes stronger and can later help other people to go through their individual trials.
• industriousness valued in every society. This concept is understood as a person's passion for some business, the realization of his talent or abilities for the benefit of other people. If a person is not ready to share the results of his work, then he cannot be called hardworking. That is, the need for activity should not be connected with personal enrichment, but with serving the consequences of one's work to as many people as possible.
• Humility achieved through long suffering and repentance. The ability to stop in time, not to resort to revenge in a situation where you have been greatly offended, is akin to a real art. But a truly strong person has tremendous freedom of choice: he is able to overcome destructive feelings.
• Politeness necessary in the process of human interaction with each other. Thanks to it, it becomes possible to conclude deals and agreements that are beneficial for both parties. Politeness characterizes a person from the best side and helps her constructively move towards a given goal.

moral principles

These principles exist, making significant additions to generally accepted social norms. Their significance and necessity is to contribute to the formation of general formulas and patterns adopted in a given society.

• Talion principle clearly demonstrates the concept of uncivilized countries - "an eye for an eye." That is, if someone has suffered any loss through the fault of another person, this other person is obliged to compensate the first through his own loss. Modern psychological science says that it is necessary to be able to forgive, reconfigure yourself for the positive and look for constructive methods to get out of a conflict situation.
• The principle of morality involves following Christian commandments and observing divine law. An individual does not have the right to harm his neighbor, to deliberately try to cause him any damage based on deceit or theft. The principle of morality most strongly appeals to the conscience of a person, makes him remember his spiritual component. The phrase “Treat your neighbor as you would like him to treat you” is the most vivid manifestation of this principle.
• The principle of the "golden mean" expressed in the ability to see the measure in all matters. This term was first introduced by Aristotle. The desire to avoid extremes and move systematically towards a given goal will certainly lead to success. You cannot use another person as a way to solve your individual problems. In everything you need to feel the measure, to be able to compromise in time.
• Principle of well-being and happiness It is presented in the form of the following postulate: "Act towards your neighbor in such a way as to bring him the greatest good." It doesn’t matter what deed will be done, the main thing is that the benefit from it can serve as many people as possible. This principle of morality implies the ability to predict the situation several steps ahead, to foresee the possible consequences of one's actions.
• The principle of justice based on equal treatment among all citizens. It says that each of us must abide by the unspoken rules of dealing with other people and remember that a neighbor who lives with us in the same house has the same rights and freedoms as we do. The principle of justice implies punishment in case of unlawful acts.
• The principle of humanism is the leading among all the above indicated. It assumes that each person has an idea of ​​a condescending attitude towards other people. Humanity is expressed in compassion, in the ability to understand one's neighbor, to be of maximum use to him.

Thus, the importance of morality in human life is of decisive importance. Morality affects all spheres of human interaction: religion, art, law, traditions and customs. Sooner or later, questions arise in the existence of each individual individual: how to live, what principle to follow, what choice to make, and he turns to his own conscience for an answer.