Morality is an indispensable component of spiritual culture, which, in turn, is reflected in everyday events, works of art, religious and scientific works. When considering this position, it is important to come to the concept of “moral ideal”. The ideal is:
1) the most general, universal and absolute moral idea of what is good and proper;
2) an image of perfection in relationships between people;
3) the highest example (unconditional) of a moral personality.
The philosophical dictionary gives the following definition of a moral ideal - these are ideas about moral perfection, most often expressed in the image of a person, who embody such moral qualities that can serve as the highest moral example.
When considering moral systems, it is especially important to understand the relationship between reality and ideal in them. Two historically established approaches are indicative of this point of view - naturalistic and transcendental. Within the framework of the naturalistic approach, three interpretations of the concept of “ideal” can be distinguished:
1) considers the ideal as the result of generalization and absolutization in culture of what constitutes the subject of human needs;
2) an ideal is the result of a generalization of norms and rules or the abstraction of this content from specific tasks of action (thus, the concept of “ideal” comes closer to the norm of behavior);
3) the ideal is presented as a requirement or value arising from social or individual reality, revealing broader prospects for a person (the ideal retains the image of perfection). But: the ideal here is reduced to a value orientation or behavioral attitude, and is deprived of universal and absolute characteristics.
Within the framework of the transcendental approach, the ideal is interpreted as existing regardless of reality and is given to a person directly in his moral experience, which is in conflict with reality, ought and facts. This approach is characteristic of Russian religious philosophy, which is reflected in the works of I.A. Ilyina, N.A. Berdyaeva, N.O. Lossky, who create their own religious system, but relying on facts, still cite ideal manifestations of religious feat or community life.
However, it should be noted that the question of the origin of the ideal still remains unclear. But the definition of the content of good and evil, due, right and wrong, and so on and so forth, which is reflected in culture, depends on the ideal.
The concept of a moral ideal began to emerge very early. It existed implicitly already in the primitive era. Studies of primitive culture and beliefs draw our attention to such characteristics, like anthropomorphism, animistic views, different kinds magic, totemism, system of prohibitions and restrictions, rituals and ceremonies, mythology.
It is generally accepted that the organizational and normative principle of primitive society is consanguinity. The structure of society as a whole coincides with the kinship system. The antinomy “friends - strangers” sets up binary oppositions when considering the concepts of the surrounding world in primitive society. These oppositions, like analogies, are associations created by the simultaneity of events, causes that contribute to the incorrect representation of events. Human abilities and intentions are projected onto the truth, which gives rise to a lack of distinction between practically expedient and magical actions.
Regulatory regulation has institutional character, the moral norm is initially identical to the ordinary norm, is not distinguished in the syncretic regulation of behavior, is not subject to abstract analysis, it is generally valid in conditions of tribal democracy. A moral norm in primitive conditions does not act as an abstract imperative and a tool for moralizing; it presupposes and leaves freedom of choice, is supported institutionally, and in a patriarchal society is already protected by personal authority, confirmed for execution by methods of coercion and punishment. Particularly prominent is the system of prohibitions (taboos) that shape the consciousness and will of individuals. The most complete in this capacity is the dictionary of kinship relations, tools of activity and the objective environment, for example, utensils and hunting objects.
The primary social regulation of the late tribal system is the custom of talion, or the principle of equal retribution, blood feud, which reflects collective responsibility and archaic ideas about justice. Archaic morality only corresponds to the nature of the species’ adaptation to natural conditions. Social regulation is characterized by the syncretism of customs, norms, ideas, and stereotypes. Taboo, ritual and myth are the means of normative regulation that express the components of the moral ideal. But they do not contribute to moral reflection; rather, they act as organizers of the life of society and have practical significance. Thus, we can say that in the primitive era moral consciousness was only at the stage of formation.
The next form of existence of a moral ideal in terms of time of emergence is the most ancient codes of laws, which are basically a generalization and final record of customary law. Codes of customary law fix legal, religious and ethical norms regulating property, family, religious, and social relations. The sphere of announced demands and regulations includes the most popular communal ideals and norms, as well as political ideas that strengthen the position of class society.
The most ancient legislation was based on the ethical ideas of the tribal era. Community consciousness assessed these laws as the most important mechanism that unites natural law in religious consciousness as a solemn word, an assurance that from now on the law of cosmic truth and justice will be observed everywhere. It is then that ideas about an ideal ruler are formed, having divine origin and being a defender of the disadvantaged, a fair judge. Ideas about truth and justice are strong, so any deviation from them is condemned. But the religious and ethical norms of this era, from the point of view of the basis of fulfillment, are based on the idea of \u200b\u200bretribution, and not voluntary fulfillment.
The most ancient codes of laws, thus, ensured the construction of the state, these are codes of laws such as the laws of Hammurabi, the laws of Manu, the inscriptions of Ashoka and Thor, or the Pentateuch of Moses.
It is especially important for us to consider the Pentateuch of Moses, or the Torah, since it is one of the constituent parts of the Bible. The Pentateuch is a manifesto of monotheism, an ideology of ethical egoism, a justification for hierocracy, the ethical function of the priesthood and the expansionist aspirations of the union of the Israeli tribes. This is the moral code of previously oppressed tribes and ideas, in which prisoners are an alternative to enslavement and genocide. The Pentateuch does not deny self-interest and robbery, but on the contrary rejoices in the rich booty appropriated as a result of military victory. This hermetic morality, which recommends cultural isolationism, is intolerant of alien values (idols, customs), and does not actually develop norms of external communication. The teaching of Moses explains the guarantees of goodness, or goodness, understood in the ordinary and perhaps trivial sense. After all, it is good for a person when he and his loved ones are well-fed, clothed, shod, provided with food for the future, have gold and silver, slaves, and livestock. Good includes wealth, longevity, health, procreation. And all this is considered as God’s blessing for religious and moral merits. This dogma of lifetime reward from God for piety - to each “according to his ways” - turned out to be untenable after Israel lost its independence. It is after this that the need for a good God arises, Jesus Christ appears with his Sermon on the Mount and the main position - “love your neighbor as yourself.” Particularly noteworthy in the Pentateuch is the Decalogue, or Ten Commandments, which is prohibitive in nature: thou shalt have no other gods before Me (1), do not make for yourself an idol or any image, do not worship or serve them (2), do not utter the name of the Lord your God is in vain (3), keep the Sabbath day (4), honor your father and mother (5), do not kill (6), do not commit adultery (7), do not steal (8), do not bear false witness against your neighbor (9) You shall not covet your neighbor’s wife, nor his field, nor his servant, nor his ox, nor his donkey, nor anything that your neighbor has (10).
The Decalogue teaches to love God and evaluates a person depending on his religiosity (piety) and strict observance of the commandments, which are not just the highest wisdom and ethical value, transmitted from above, but also the main element of the contract between the Jews and God.
Thus, the most ancient codes represent a record of the norms of customary law; they are more focused on the values of the state under construction, and not on the priority of moral requirements, moral feelings, moral justice, and mercy. The most ancient codes contain basic culture-forming norms (thou shalt not kill, thou shalt not steal, and so on). They are treated as some kind of supernatural given. Not a human invention. These norms are based on a system of coercion and punishment, but these norms are designed to prevent moral decay, injustice, social and ethical lawlessness, and selfishness.
It is also important to say about ethical teachings Ancient East. Here it is appropriate to talk about Chinese philosophy as superethics, since the sphere of ethics for Chinese philosophers has always been not only the most important, but also extremely broad. In traditional Chinese culture, the subject of ethics remained inseparable from a syncretic set of norms and values of etiquette, ritual, rites, customs, unwritten law and similar phenomena. Moreover, in Chinese philosophy, ethics had not only a social and anthropological, but also an ontological meaning. The main types of knowledge differed in their moral significance, and the fundamental parameters of being were interpreted in ethical categories, such as “goodness,” “grace-virtue,” “authenticity-sincerity,” “humanity,” and others. Therefore, some modern researchers and interpreters of Confucianism see its specific merit in the development of a universal theory - “moral metaphysics”.
The central ethical category of “good” in Chinese expresses the hieroglyph “shan”, etymologically associated with the images of a ram and a flute, which embodies the idea of the moral unity of the material and spiritual principles. Ancient Chinese scholars themselves interpreted the image of a flute, included in the hieroglyph “shan,” as a designation of speech, thereby emphasizing the spiritual component of semantics. The latter covers all three main types of norms and values - ethical, aesthetic and deontological, due to which the term “shan” was originally defined using the hieroglyphs “mei” (beauty) and “i” (duty, justice). All three of these value-normative categories include the element “ram” (yang) as a symbol of socially recognized sensory-material value. Therefore, in the vocabulary of Chinese philosophy, “good” - “shan” covers everything “good” and resembles the ancient Greek “callogathy”, implying not only the good and virtuous, but also the good and benign. These main features of Chinese philosophy were formed back in the “golden age” of its history, when the ideological struggle of “one hundred schools” took place (VI - III centuries BC and four main ethical programs were formulated - humanism (Confucianism), utilitarianism (Moism), naturalism (Taoism) and statism (Legalism).
Let's look at these four ethical programs in more detail.
We can consider Confucianism, first of all, as a system that presented the ideal of a state structure in which, in the presence of a sacrally exalted, but practically inactive (“facing south”) ruler, real power belongs to the ju, who combine the qualities of philosophers, writers, scientists and officials. From its very birth, Confucianism was distinguished by a conscious socio-ethical orientation and a desire to merge with state power in all its civil (but not military) aspects - from administrative to ideological.
This desire was consistent with the theoretical interpretation of both state and divine (“heavenly”) power in family-related categories: “the state is one family,” for example. The state was identified with society, social ties - with interpersonal ones, the basis of which was seen in the family structure, where the relationship between father and son occupied a predominant place.
Developing in the form of a kind of socio-ethical anthropology, Confucianism focused its attention on man, the problems of his innate nature and acquired qualities, his position in the world and society, abilities for knowledge and action.... Refraining from his own judgments about the supernatural, Confucius formally approved the traditional belief in the impersonal, divine-naturalistic, fateful Heaven and the ancestral spirits mediating with it, which later largely determined the acquisition of Confucianism social functions religion. But Confucius considered this issue from the point of view of its significance for man and society, the interaction of people. He made the focus of his teaching the analysis of the interaction of “internal” impulses of human nature, ideally covered by the concept of “humanity,” and “external” socializing factors, ideally covered by the concept of ethical-ritual “decency.” The normative type of person, according to Confucius, is a “noble man” who knows heavenly “predestination” and is “humane”, combining ideal spiritual and moral qualities and the right to a high social status. Compliance with ethical and ritual norms is also the highest principle of the practice of knowledge for Confucius, turning into the “golden rule of morality.” And the meaning of human existence for him is the establishment in the Celestial Empire of the highest universal form of socio-ethical order - the “Way” (Tao), the most important manifestations of which are “humanity”, “due justice”, “reciprocity”, “reasonableness”, “courage”, “ [respectful] caution", "filial piety", "brotherly love", self-respect, fidelity, “mercy” and others. The specific embodiment of Tao in each individual being and phenomenon is “grace/virtue”. The hierarchized harmony of all individual de forms the universal Tao.
The followers of Confucius paid a lot of attention to the development of ethical ideas and the study of human nature, developing their teachings. This also contributed to the fact that in the 2nd century BC. Confucianism acquired the status of an official ideology and, until the 19th century, developed as an internal Chinese phenomenon in philosophy, without experiencing outside influence. Only at the end of the 19th century, Confucianism in China was in one way or another connected with attempts to assimilate Western ideas and a return from the abstract problems of Song-Ming neo-Confucianism and Qing-Han textual criticism to the specific ethical and social themes of original Confucianism. In the 20th century, the development of Confucianism is associated with a combination of Neo-Confucianism and partly Buddhist philosophy with knowledge of European and Indian philosophy, which allows us to say that modern post-Neo-Confucianism is an expression of the national idea in China, the moral basis for the development of Chinese society.
Test
"The concept of a moral ideal"
Introduction
Within each global period, stages arise, which turns it into a global modified inversion cycle. Each stage is dominated by its own specific version of the dominant moral ideal; homogeneous moral ideals correspond to similar stages of another global period. Each version of the dominant moral ideal is characterized by a new consensus and can be considered as a stage of pulsation. The emergence of each new dominant moral ideal is usually marked by a certain increase in social energy, strengthening of discipline, some improvement in economic indicators, a decrease in direct sloppiness, and more. This wave of affirmation of the moral ideal reaches its apogee, but its utopianism as a program for the organization of society is gradually revealed; it turns out that its arrival was actually a departure from one pre-catastrophic state, from one threshold and a transition to another threshold, a pre-catastrophic state.
As a result, it begins to weaken, the growth of disorganization in society, and the growth of a discomforting state; inversion fall of the dominant moral ideal, which leads to the dominance of a new moral ideal. Within each global modified inversion cycle, as long as there is an established relationship between inversion and mediation, seven stages, seven versions of the dominant moral ideal are possible.
Objectives of this work:
1. Study the concept of a moral ideal.
2. Consider the moral ideal in the works of A.S. Pushkin.
The purpose of this work is to study the concept of a moral ideal.
1. The concept of a moral ideal
Moral– there is an acceptance of responsibility for one’s actions. Since, as follows from the definition, morality is based on free will, only a free being can be moral. Unlike morality, which is an external requirement for an individual’s behavior, along with the law, morality is an internal attitude of an individual to act in accordance with his conscience.
Moral (moral) values – this is what the ancient Greeks called “ethical virtues.” The ancient sages considered prudence, benevolence, courage, and justice to be the main virtues. In Judaism, Christianity, and Islam, the highest moral values are associated with faith in God and zealous reverence for him. Honesty, loyalty, respect for elders, hard work, and patriotism are revered as moral values among all nations. And although in life people do not always show such qualities, they are highly valued by people, and those who possess them are respected. These values, presented in their impeccable, absolutely complete and perfect expression, act as ethical ideals.
Ideal(lat. idealis from Greek ίδέα – image, idea) – the highest value; the best, completed state of a particular phenomenon; an example of personal qualities and abilities; highest standard moral personality; the highest degree of moral understanding of what is good and proper; excellence in relationships between people; the most perfect structure of society.
2. The moral ideal in the works of A.S. Pushkin
The nineteenth century is rightly called the golden age of Russian poetry. Among the constellation of names, for many the closest and dearest is the name of Alexander Sergeevich Pushkin. Each person has his own life, his own destiny, but there is something that unites all people. First of all, human feelings and aspirations, the search for oneself. It is about this, close to each of us, that Alexander Sergeevich Pushkin wrote in his works, tried to reach the hearts of his readers, trying to convey to them all the beauty and depth human feelings. When you read Pushkin, many questions arise, but the main thing that worries the reader is the eternal problems of good and evil, love and friendship, honor, decency, nobility.
Alexander Sergeevich Pushkin wrote many wonderful works, but unfortunately we can only consider 2 of them, “Eugene Onegin” and “The Captain’s Daughter.” Everyone tends to find something dear, unique, sometimes understandable only to him in the works of A.S. Pushkin, but what moral ideals of the author himself can be found here?
The moral ideal in the novel “Eugene Onegin” for Pushkin is Tatyana Larina. From the first lines dedicated to her, we feel the author’s sympathy for her, her kind and sensitive heart:
I love so much
My dear Tatiana.
We will not find a description of Tatyana’s appearance in the novel; the author speaks only about her pure and beautiful soul, only inner world heroines. He creates Tatyana as sweet and sensitive; her attachment to her family and friends and understanding of the beauty of nature are important to him. Only the world around us can give a person inspiration and peace.
Tatiana falls in love with Evgeny Onegin. “Tatyana loves in earnest,” says Pushkin about his heroine. She carries this love throughout her life, but she cannot sacrifice her husband’s happiness for her loved one. Tatyana explains her refusal to Evgeny Onegin as follows:
But I was given to someone else;
I will be faithful to him forever.
Good is answered with good - this is the eternal truth. Tatyana is close to this folk wisdom. And this is probably why Pushkin calls her “Russian soul.”
“Take care of your honor from a young age” - this is the epigraph of the story by A.S. Pushkin "The Captain's Daughter". The father gives the same instruction to his son Pyotr Andreevich Grinev, sending him to serve. The father himself is trying not to lead his son astray from the right path, sending him not to St. Petersburg, where the young man could go astray by starting to drink and play cards, but sends him to a small fortress, where he could honestly serve the fatherland and strengthen his soul , after all, Pyotr Andreevich Grinev is only seventeen years old. Pushkin in Father Grinev shows those traits that are valued in people of the old school, in people of the 18th century. The meaning of Andrei Petrovich Grinev’s life is that a person, under any trials, should not make a deal with his conscience. He believes that the goal of every man’s life is honest service for the good of the Fatherland.
In “The Captain's Daughter” we meet a lot of heroes for whom the principle “Take care of honor from a young age” is the main thing in life. For Pushkin, the concept of “honor” is associated with loyalty to friends and duty. We see how Grinev, while being captured by Pugachev, says directly to his eyes: “I am a natural nobleman; I swore allegiance to the Empress: I cannot serve you.”
Maria Ivanovna, Grinev's fiancée, who faints when a cannon fires in honor of her mother's name day, does not make a deal with her conscience; she rejects the offer of the traitor Shvabrin, who takes the opportunity and offers to take her out of the fortress if she marries him.
We see how in all the heroes Pushkin embodies his moral ideal: loyalty to duty and word, incorruptibility, the desire to help a friend or loved one.
It seems to me that Alexander Sergeevich Pushkin believes that the principle “good is answered with good” is one of many folk wisdom. This wisdom is very close to him. Grinev, trying to save his bride, comes to Pugachev’s camp. Pugachev remembers the good (Grinev met Pugachev even before the start of the uprising and gave him a sheepskin coat) and lets him go with Marya Ivanovna. While being held captive by Pugachev, Grinev hears a song about the Tsar and the robber. The robber, like Grinev, honestly admits to the Tsar what he did, Grinev tells Pugachev about his intention to serve Catherine P. The Tsar executes the criminal, and Pugachev releases the prisoner.
Conclusion.
Coming to the end, we found out that the moral ideal is the concept of morality, which expresses society’s requirements for people in the form of a specific image of a morally perfect person who embodies the best moral qualities, ideas approved by society about the pattern of behavior and relationships between people, which become the incentive and goal moral development of society and personality. Each generation has its own idea of the moral ideal, but there are qualities that cannot be shaken by people or by time.
Pushkin, like every person, had his own view of what was happening, he sought to find an answer to the questions that worried his contemporaries, but there is no time frame for Pushkin’s works; he is interesting to all ages. The moral ideals of Alexander Sergeevich Pushkin - loyalty to duty, friends, purity of soul, honesty, kindness - these are universal human values on which the world rests.
“There is always something especially noble, meek, gentle, fragrant and graceful in every feeling of Pushkin,” wrote V.G. Belinsky. He believed that “none of the Russian poets has acquired such an indisputable right to be an educator of young, mature, and even old... readers like Pushkin, because we do not know in Rus' a more moral, great-talented poet like Pushkin.” " For this reason, I considered the work of A.S. Pushkin, he was the creator of words.
Bibliography
1. Dictionary of Ethics - M. 1989.
2. Ethics. encyclopedic Dictionary/ Ed. Apreresyan R.G. Guseinov A.A. – M., 2001.
3. Fundamentals of ethical knowledge: Tutorial/ Rep. ed. Rosenko M.N. – St. Petersburg. 2002.
4. Kondrashov V.A. Ethics. Textbook - Rostov-on-Don, 2000.
A moral ideal is a process built on the perception of moral requirements through a certain image of a person. It is formed through a number of characteristics. Later in the article we will examine in more detail the concept of “moral ideals” (examples of these will be given below). What could they be? What goals are they pursuing?
General information
The spiritual and moral ideals of the individual serve Society places certain demands on people for moral behavior. Its carrier is precisely moral ideals. The image of a highly developed personality in moral terms embodies those positive traits, which serve as a standard for relationships and behavior between people. It is these characteristics that force a person in particular and society as a whole to improve their moral character, and therefore to develop.
Attitude of scientists
Ideals differed from time to time. Many famous thinkers and poets raised this topic in their works. For Aristotle, the moral ideal consisted of self-contemplation, knowledge of the truth and detachment from worldly affairs. According to Kant, within every personality there is a “perfect man.” The moral ideal is the instruction for his actions. This is a kind of internal compass that brings a person closer to perfection, but at the same time does not make him perfect. Each philosopher, scientist, and theologian had his own image and his own understanding of the moral ideal.
Target
Moral ideals undoubtedly contribute to the self-education of the individual. A person, through an effort of will and the understanding that the goal must be achieved, strives to achieve and conquer the heights of the moral plane. Moral ideals are the basis on which norms are subsequently formed. All this happens on the basis of interests in a person’s life. It is also important life situation, in which the personality resides. For example, during the war years, moral ideals focused on the image of a courageous, valiant person who owns weapons, but uses them only to protect his land and his family.
Impact on the development of society
Understanding of the moral ideal extends to the whole society. A person dreams of seeing himself in a society that will be built on humane and fair principles. In this case, the ideal is the image of a society in which it is possible to express the interests of certain social groups, their concepts of the highest justice and the social order that would be better.
The moral indicators of the social ideal consist of the equal distribution of life's goods among members of society, the relationship between human rights and responsibilities. Highly moral elements include the individual’s abilities, his place in life, his contribution to public life and the amount received in return for this. Moral ideals determine positive life indicators and the ability to achieve a happy existence. In striving for perfection, which is the ultimate goal of all endeavors, man and society must use only moral means.
Lenin considered moral ideals to be the “moral highest”, combining positive characteristics. In his opinion, they represented everything necessary for people and were a model for society. The content of the ideal is built from moral properties assessed on the highest scale. Consciousness elevates to a superlative degree those highly moral traits, qualities, and relationships of people that are valid and real in their essence. Society and the individual strive to implement moral values. Each member of society must think with dignity and correctly, be able to build relationships and interact. The ideal is accompanied by certain positive emotional manifestations. These include, in particular, admiration, approval, and the desire to be better. All this is a strong stimulant, forcing a person to strive for self-education and self-development. There are several types of ideal: regressive and reactionary, real and utopian. The content of moral qualities has changed throughout history. The ideals of the past, due to their illusory nature and isolation from reality, which were not aimed at the activity of an individual, remained inaccessible. Even the essence of progressive, highly moral indicators was based on subjective wishes, without awareness of the impartiality of the law and ways of achieving it.
Modern influence
During the communist system, moral ideals were called upon to serve the formation and strengthening of the existing system. An indicator of high morality modern society is a harmoniously developed personality. She is distinguished by the desire for moral perfection. Society makes certain moral demands on its members. Together they form a model of a fully developed personality. Constantly enriching themselves, replenished with something new, they reflect the development of the moral practice of socialist society. The society of the times of socialism puts in the first place the culture of the individual, an active civic position, a sense of consistency between words and deeds, and honesty.
The moral ideals of our time are active and effective, connected with the needs of society. They take on real shape in the socialist interaction of members of society. modernity are actively working in the areas of self-improvement and self-development. Plekhanov said that the more actively a person strives to achieve a social ideal, the higher he becomes morally. But even in socialist times, highly moral indicators, although not coinciding with reality, go one step ahead. They put in front of a person specific goals, consisting in constant movement, a continuous process of development. Increasing the social activity of the individual, improving social practice and moral education - all this together will allow us to resolve the contradictions that have arisen between reality and the moral ideal.
PHILOSOPHY AND CULTURE OF SOCIETY: APPROACHES, CONCEPTS, OPINIONS
H.H. Epifanova MORAL IDEAL
AS THE BASIS OF THE HUMAN LIFE WORLD
The phenomenon of the life world is not so much a phenomenon of Western culture as a worldview scheme of an entire era - the New Time. It is characterized by the principle of Eurocentrism and lack of attention to the pluralism of cultures. The modern understanding of the life world cannot fail to take into account those approaches that developed in the second half of the 20th century. within the boundaries of various philosophical directions. The idea of the lifeworld as a concept (Lebenswelt) indicates not only the commonality of European culture, but also emphasizes the uniqueness of individual cultural formations.
Occurring in the 20th century. Philosophical discussions have not resolved the problematic situation, which requires a comprehensive consideration of this phenomenon. One way or another, its modern understanding requires a critical approach, since the “totality” of the life world presupposes a certain specific socio-cultural community, while “everyday life” dictates A New Look on the world: dialogue of cultures, communication between communities destroy habitual views and stereotypes formed in the past, set a new horizon for the perception of the life world in the diversity of cultures.
In the context of the life world it acquires special significance an act of cultural creation, the principle of cultural education (Kulturbildung), a kind of vital opportunity for the subject to culturally comprehend new realities that carry with them a spiritual and ethical meaning. “Personal life,” defines the founder of the transcendental phenomenology of the life world, E. Husserl, “means socialized life as “I” and “we” in the horizon of a community, and this is a community of various simple and stratified forms, such as a family, a nation, a supranational community.”
The life world is a spatial and temporal world, and to its own
The eternal, existential meaning as the meaning of the life world belongs to the orientation only to the temporal mode of the present. As a cultural phenomenon, the lifeworld is subject to cultural and historical transformation: in terms of its own cultural horizon, it itself refers to temporary modes of moral consciousness - spiritual and moral guidelines of the past and future. Thus, it is not surprising that the meaningful meaning of a person’s life world as a phenomenon of a certain concrete everyday life, the spiritual and moral creative essence of which has yet to be revealed in the horizon of modern culture, should be strictly determined by the real system of upbringing and education. In other words, the spiritual life world is not only the individual experience of a person, but also that “common” uniting everyone and everyone, the basis in which an individual person - an “individual” and “unique” phenomenon - fits into a spiritual community that has its own linguistic , national and religious, in a word, cultural and historical feature.
The life world contains not only the inner spiritual core of moral life, but is also a material form of manifestation of a self-developing ethnos, identical to the world of moral values of real consciousness. This means that every person’s understanding of the world around them begins with a sense of real involvement in ideal constants: native language, family tradition, the sphere of education and upbringing of soul and body. The life world of a person, therefore, grows from a single inexhaustible “root” - the spiritual and moral relationship of a person to the material world, God and himself.
The genesis of the concept of “life world” in modern philosophy has shown that interest in the phenomenon of the human life world in the 20th century is not limited to purely phenomenological needs, but sets a broader context of existential problems. The theoretical reconstruction by existentialists of the individual life world showed that this concept in itself can act as an alternative to the “existing conditions” of human social existence.
Even the early neo-Kantians of the Baden school, represented by W. Windelband and G. Rickert, saw in the crisis of the social significance of the sciences the need to replenish the existing reality with man’s value-based attitude to the world and himself. “The Kingdom of Ethical Values” highlighted the existing contradiction in the justification of the phenomenological concept of the “life world”, which gave rise to the need for a new understanding of the phenomenon of moral consciousness as the basis of the human life world. Identification of problems of a moral and psychological order is the most important theoretical task, giving rise to the possibility of searching for spiritual and moral resources in the human life world. The formulation of the epistemological component reveals the possibilities for determining the initial moral ideal of the life world - a specific subject of analysis of modern idealism.
Moral values are driving force creating a diversity of cultural phenomena. The human life world is filled with values
representations. The material and spiritual worlds do not have the same significance for everyone. Within the boundaries of value consciousness, the ideals of the future are also formed, for, as pure consciousness, value is a certain “ideal being.” The “spiritual matrix” - human life - acts as a system-forming element, the value core of the life world. A person himself creates his own world of values: “ideal images of good, happiness, harmony without proper institutionalization are not absolute guarantors of the positive stability of a person’s value existence.” In this regard, a person’s value attitude to the world is based on cognitive constants rooted in the principles and rules of the life world. Not only acts of cognition have an axiological dimension, but also an ethical attitude towards the world has value. It is rooted in the realm of pure consciousness and manifests itself in various ways in the realm of the human life world.
In the Russian tradition of transcendental phenomenology G.G. Shpet in his work “Phenomenon and Meaning. Phenomenology as a basic science and its problems" for the first time defined this issue as essential, since, in his opinion, the starting point of phenomenology is the "idea" adequate to the Greek "eidos".<...>And with such a renewed idealistic view, “Plato’s kingdom of ideas is revealed to us as our kingdom.” “The real world,” writes G.G. Shpet, like any possible other world, is conceivable only in a correlative relation to consciousness.” The “embodiment”, “discovery” of the spirit are meaningful, teleological “connections” that “we do not build, but actually find.” Thereby various shapes He defines the spirit (language, art, philosophy, law) as ontological constructions of any teleologically organized system. Understanding the unity of the “natural” world and the “social” world is possible only with the “understanding” of a single goal.
IN modern conditions appeal to the concept of a moral ideal acquires a special semantic and value character. The terms “moral values”, “moral life”, “spiritual and moral perfection”, “mores” not only have theoretical meaning, but also have a greater practical and applied meaning. The ideal is the basis of participation in the spiritual world, the fundamental basis of the human life world. He acts as a model, a guide, highest goal oriented towards the future. Spirit gives meaning to existence. The loss of the ideal of spirituality results in a loss of meaning, a loss of moral guidelines and will. Consequently, strengthening moral life is associated not only with moral consciousness, but also with the variety of forms of manifestation of spiritual content, commandments and norms.
Russian philosopher I.A. Ilyin defines “spirit” as the force of self-determination for the better; he believes that the path to renewal leads through repentance, purification and self-education. Christian priest A. Men sees behind the concept of “spirituality” the “life of the spirit,” which remains completely incomprehensible and independent of man. In line with the basic ideas of the moral philosophy of “all-unity,” V. Solovyov develops the problems of morality into fundamental
mental work “Justification of good”. Good morality, he points out, permeates nature, society, and each person individually, therefore the philosopher attributes moral evil to the innate inclinations of a person and associates it with the carnal nature of procreation, the “carnal act.” However, this natural, “nature-conforming evil” also acts as an element of the original moral good. In this regard, the idea of the possibility of each subsequent generation achieving greater moral perfection is the key to spiritual culture, the basis of the art of communication. Spiritual love, which is addressed to both the body and soul of a person, is the main path to spiritual and moral improvement. This highest type of love fosters such a personality quality as the desire for absolute good. It is the idea of personality - a morally active force - that determines the subtext of V. Solovyov’s provisions on moral subjectivism. The phenomenology of the values of the “life world” must be supplemented by a transcendental axiology of morals.
In the modern discussion that is taking place around the philosophy of education, the question of defining “moral values” and “moral inclinations” in the matter of education is the most important. The moral goals of education are defined as “superpersonal cultural values”, “education of the heart and character”, “the self-worth of each individual”. Socialization today requires different guidelines and values and, therefore, dictates its own special and specific goals: “constructive conformism”, “pluralism of opinions”, “survival strategy”, “love - family - health”. However, they remain on the sidelines critical issues"ethical" side of life.
According to the fair remark of A.G. Myasnikov, “ethical values” in modern philosophy of education are understood as “a type of naturalistic ethics”, which has as its ultimate goal not the moral behavior of a person, but “the achievement of social success, recognition and prosperity.” Thus, modern ethics of values is a transformed form of alienated moral consciousness: in place of one form of consciousness, another, more complex one appears as the previous true form, which is why the previous form reveals to us its untruth, and each subsequent form refutes the previous one.
We must proceed from the fact that consciousness is not a given, but a given: it may or may not take place. This also applies to human moral consciousness. Movement along alienated forms of consciousness - from alienated self-consciousness to the irrational mind and further to the spirit, religion - not only erases and destroys the value and significance of moral consciousness, but also requires triple reflection: the principle of the free spirit is not so much that it is capable of the existence of knowledge to believe as spiritual, and to transform the spiritual into objective, but in the fact that the sphere of the subjective spirit is not overcome by society, but is exclusively created based on its internal principle, the large-scale dimension of which is the moral principles in the human life world.
Culture in itself cannot be a spiritual basis, it is only external environment for the cultivation and development of good inclinations. Culture is not only
the possibility of even greater culture, as well as “the acquisition by a rational being of the ability to set any goals in general,” it should be understood as “suitability and ability to carry out all kinds of goals for which nature ... could be used by man.”
The “law of culture” is not just an intellectual abstract concept of the mind or an abstract idea, but a personal, responsible act that initially has a moral dimension. I. Kant associates the ideal of culture with the “intelligible moral world”, the possibility of which is realized in the “world of nature” of man. The ideal of culture is a kind of a priori ethical principle, since it is associated with the idea of the highest good in the “moral world” of people. The desire for good will, for the highest good, is not only the highest, practical maxim of reason, but also the “reasonable goal of humanity.”
The law of culture is a person’s turn to morality, marked by the affirmation in the “life world” of the practical principle of free will. Nobility and responsibility, trust and sincerity, duty and will arise at the moment of personal and free overcoming of one’s own individual culture, and, no matter how paradoxical it may seem, a necessary condition for freedom as overcoming are the possibilities of the existing culture of upbringing and education. It is in this regard that the phenomena of a person’s spiritual and moral attitude become not only philosophical or pedagogical problem, but must necessarily become the transcendental subject of the philosophical and pedagogical axiology of morals.
Bibliography
1. Husserl, E. The crisis of European sciences and transcendental phenomenology: Introduction to phenomenological philosophy [Text] / E. Husserl; lane with him. D. V. Sklyadneva. -
2. Ustyantsev, V. B. Man, living space, risks: value and institutional aspects [Text] / V. B. Ustyantsev. - Saratov, 2006.
3. Rickert, G. Introduction to transcendental philosophy: The subject of knowledge [Text] / G. Rickert. - Kyiv, 1904.
4. Baryshkov, V. P. Axiology of personality [Text] / V. P. Baryshkov; edited by V. B. Ustyantseva. - M., 2005.
5. Shpet, G G Phenomenon and meaning. Phenomenology as a basic science and its problems [Text] / G. G. Shpet. - Tomsk, 1996.
6. Khanova, O. V. Values modern man[Text] / O. V. Khanova // Man in modern philosophical concepts: materials of the IV International. Conf., Volgograd, May 28-31, 2007: in 4 volumes / rep. ed. N.V. Omelchenko. - Volgograd, 2007. - T. 3.
7. Belov, V. N. History of Russian philosophy [Text] / V. N. Belov, V. P. Rozhkov. -Saratov, 2006.
8. Bibi, R Education in the third millennium [Text] / R. Bibi // Rationalism and culture on the threshold of the third millennium: materials of the III Russian Philosophical Congress (September 16-20, 2002): in 3 volumes - Rostov-on-Don /D, 2002. - T. 1.
9. Myasnikov, A. G. Pedagogical teaching of I. Kant and modern philosophy of education [Text] / A. G. Myasnikov // Kant collection. - Kaliningrad, 2004. - Issue. 24.
10. Kant, I. Op. [Text]: in 6 volumes / I. Kant. - M., 1964. - T. 5.
In the section on the question Characteristics of Sophia from the comedy Minor asked by the author Ilya Rybin the best answer is Sophia is the niece of Starodum, who is her guardian. The heroine's name means "wisdom". In the comedy, Sophia is endowed with the wisdom of the soul, heart, and virtue.
Sophia is an orphan. Her estate, in the absence of Starodum, is managed by the Prostakovs, who rob the girl. And when they find out that Sophia has a large dowry, they begin to fight for her hand and money. But Sophia has a lover - Milon, to whom she is engaged and to whom she remains faithful. Sophia despises and laughs at the Prostakov-Skotinin family. The girl comes from honest nobles who gave her a good education. Sophia is smart, mocking, sensitive and kind (at the end of the comedy she forgives Prostakov for the harm done to her). The heroine believes that honor and wealth should be achieved through hard work, that meekness and obedience to elders are appropriate for a girl, but she can and should defend her love. All the positive characters in the play are grouped around Sophia. They help her free herself from the tutelage of the Prostakovs and unite with Milon at the end of the comedy.
