Man observance of moral standards. Moral standards in society. The origin and improvement of morality occurred only with the development of society

home » recent history Man observance of moral standards. Moral standards in society. The origin and improvement of morality occurred only with the development of society

2. Moral practice

3. Signs of Morality

1. Morality is both a sphere of social relations and a way of regulating social relations. It includes moral consciousness (spiritual side) and moral practice. moral consciousness is an:

A way of regulating the life of society;

By way of social continuity;

The spiritual side of morality (principles, feelings, experiences, etc.);

The combined experience of people.

The regulation of social life occurs at two levels: the theoretical-rational (ethics) and the emotional, sensual (moral consciousness of a person).

The moral consciousness of man formed I in the process of education and self-education and appears in human behavior.

theoretical the rationale for morality is ethics: the totality of ethical knowledge and principles; subjective moral beliefs.

Emotional-sensual and rational-theoretical levels of moral consciousness:

They are the subjective side of morality;

Closely interconnected (this is manifested in the normative-evaluative properties of moral consciousness);

Formed historically;

Constantly evolving (sometimes regressing).

. Moral practice - activities of people, their behavior. It is an integral part of all types of social relations (social, political, etc.).

Moral practice consists of moral deeds (action or lack of action) and sets of actions (lines of behavior). The action is considered deed in the presence of motives and purpose of action.

3. All components of morality contain:

The purpose of moral activity;

Motives of activity;

Orientation to moral values;

Means of achievement (moral norms);

Performance appraisal.

Morality as a system is characterized by the following signs:

humanism (man is the highest value);

the presence of ideals, higher goals of activity;

selectivity in the choice of means to achieve the goal;

normative regulation of relations between people;

voluntary choice by people of orientation to goodness.

Topic 2. Properties and functions of morality

Question 1. Properties of morality

Question 2. Functions of morality

Question 3. Moral regulation

Question 4. Contradictions in morality

Literature:

Huseynov A.A., Apresyan R.G. Ethics: Textbook. - Gardariki, 2003. - 472 p.

2. Druzhinin V.F., Demina L.A. Ethics. Lecture course. - M.: Publishing House of MGOU, 2003. - 176 p.

Question 1. Properties of morality

The imperative of morality

2. Normativity of morality

3. Evaluation of morality

1. Morality is one of the forms of social consciousness. Morality has a social origin, its content is determined by specific historical conditions, spiritual and material factors.

Morality has properties,common for all forms of social consciousness(religions, sciences, etc.):

Socio-economic conditionality of the content;

Impact on the processes taking place in society;

Interaction with other forms of social consciousness.

specific property morality is imperative (from lat. imperative- to command) - the requirement of a certain behavior, the fulfillment of moral prescriptions.

And imperative:

Aligns the interests of the individual with the interests of society;

Approves the priority of public interests;

- at the same time, it does not restrict the freedom of the individual (with the exception of its negative manifestations).

Immanuel Kant (1724 - 1804) was the first to formulate categorical imperative - universal moral law: "... Act only according to such a maxim, guided by which, at the same time, you can wish it to become a universal law."

maxima - it is the subjective principle of the will of the individual, his empirical motive for behavior. Categorical imperative:

Is innate knowledge;

His demands are fulfilled unconditionally and voluntarily;

It appears in the maxim only when the motive of the act is a sense of duty;

Expresses the relationship between freedom of expression and moral necessity. ("... Act in such a way that you always treat humanity ... as an end and never treat it only as a means." I. Kant.)

2. Normativity of morality. The regulatory function of morality is carried out through norms(rules, commandments, etc.), with the help of which:

The activity of people is directed;

Social relations are reproduced on the basis of positive qualities (honesty, mutual assistance, etc.);

The moral qualities of the individual correlate with the requirements of society;

Motivations from the outside turn into an internal setting of the personality, a part of her spiritual world;

Moral ties between generations of people are carried out.

Exists two types moral standards :

bans, indicating unacceptable forms of behavior (do not steal, do not kill, etc.);

samples - desired behavior (be kind, be honest).

3. Evaluative property of morality. Evaluation of morality is self-esteem of a person(assessment of their actions, sorrows, experiences), in evaluation by others and society human behavior, his motives, compliance with moral standards.

Forms appraisal :

approval, consent;

Reproach, disagreement.

Important problems of ethics are the problems of the truth of moral judgments and moral assessments.

The objective criterion of truth in morality is the correspondence of a person's (or group's) activity to the interests of society.

1. Moral norms regulate a wider area of relations, legal norms can be applied in the prescribed manner by competent persons and bodies, and moral norms do not need any special social mechanism to bring them into action.

2. The norms of law are systemic and officially enshrined in legal acts, the norms of morality are contained in the minds of people and do not require official recognition

3. Moral norms are associated with the internal self-determination of the individual (motives and goals), legal norms with the external action of a person

4. Moral norms do not have formal certainty, and legal norms are enshrined in legislation in court decisions.

5. The norms of law provide for legal liability for an offense; for violation of moral norms, measures of public influence in the form of public censure or condemnation are provided

6. Moral principles and norms influence the development of law, contribute to the strengthening of law and order, and law has an impact on the strengthening and development of public morality, moral views and behavior of each person

In the process of regulating social relations, morality and law are systemically interconnected and mutually influence each other.

The most important values of society, along with the life and health of people, include morality and public morality. The Criminal Code of the Russian Federation contains a number of articles protecting public morality. Crimes infringing on public morality, the Criminal Code of the Russian Federation included:

“Involvement in prostitution” (Article 240), “Organization or maintenance of dens for prostitution” (Article 241), “Illegal distribution of pornographic materials and objects” (Article 242), “Destruction or damage to historical and cultural monuments” (Article 243), “Desecration of the bodies of the dead and places of their burial” (Article 244), “Cruelty with animals” (Article 245).

The direct object of these crimes is public morality, that is, the totality of social relations that determine the idea of goodness and evil, propriety and obscenity, humane and inhumane, fair and unfair.

Such offenses as “Slander” (Art. 129), “Insult” (Art. 130), “Malicious evasion of paying funds for the maintenance of children or disabled parents” (Art. 157), “Hooliganism” (Art. 213) and others, also provide for punishment for violating the norms of public morality.

Morality is protected by the administrative and civil legislation of Russia. Articles of the Code of Administrative Offenses of the Russian Federation such as "Petty hooliganism" "Drinking alcohol in in public places or appearing in public places in a state of intoxication” “Bringing a minor into a state of intoxication” “Failure by parents or persons replacing them to fulfill the obligations of raising and educating children” “Prostitution” require compliance with moral standards.

Otherwise provided administrative responsibility. One of the objects of encroachment in these administrative offenses is public morality.

If a citizen has suffered moral harm (physical or moral suffering) by actions that violate his personal non-property rights or encroach on other non-material benefits belonging to the citizen, as well as in other cases provided for by law, he has the right to demand monetary compensation in court (Article 151 - “ Compensation for non-pecuniary damage). A citizen has the right to demand in court a refutation of information discrediting his honor, dignity or business reputation, disseminated in the media or contained in any documents (Article 152 - “Protection of honor, dignity and business reputation”). A draft law on state policy in the field of sexual culture and the protection of public morality is under development and discussion in the State Duma.

The problem of the morality of law is relevant for
criminal process. main goal criminal proceedings
is the establishment of objective truth. But at the same time
it is immoral to solicit the testimony of the accused by violence. Norm,
regulating the interrogation of the accused, requires

improvement from the point of view of universal morality.

Ensuring the freedom of the individual, including in criminal proceedings, is associated with freedom of religion. The possibility of exercising freedom of religion can be regarded as a confirmation of real humanism in legal practice. According to the Law of the RSFSR dated October 25, 1990 "On freedom of religion", the secrecy of confession is protected by law. The witness cannot be interrogated and give explanations to anyone on the circumstances that became known to him from the confession of a citizen (part 2 of article 13).

The Code of Criminal Procedure (CPC RF) provides a list of persons who are not subject to interrogation as a witness. This category of persons, taking into account certain circumstances, includes: judges, jurors - about the circumstances of the discussion in the deliberation room of issues that arose during the issuance of a court decision; defenders of the suspected, accused, defendant, as well as representatives of the victim, civil plaintiff and civil defendant - about the circumstances that became known to him in connection with the performance of his duties in the criminal case; clergy - about the circumstances known to him from confession; a person who, due to his minor age or mental or physical developmental disorder, is unable to correctly perceive the circumstances relevant to the case and testify about them; close relatives of the suspect, the accused, the defendant, if they agreed to be interrogated as a witness in this case.

An important issue is the relationship between law and law.

In this case, the specificity of law is recognized as a special social phenomenon with objective properties, regardless of the will or arbitrariness of the legislator, power, from the passing empirical content of the current rule-making and law enforcement.

The value of law can be considered in relation to society, strata and groups of the population and, of course, in relation to a person and a citizen. At the same time, the personal value of the right should be a priority.

The principles of law are universally recognized fundamental ideas enshrined in its various sources or expressed in sustainable legal practice that adequately reflect the level of knowledge of general social and specific laws of law and serve to create an internally consistent and effective system of legal norms, as well as to directly regulate social relations in case of their gaps and inconsistencies.

The difference between a legal norm and other types of social norms:

representatively binding character;
a universally binding rule of conduct;
establishment (sanctioning) by the state.

Signs of a legal norm

Morality includes a system of norms. In the norms of morality, its regulatory function is manifested. What is denoted by the words "normal", "normal", we refer to reality itself. We are talking about normal growth, normal relationships with someone, a mentally normal person, about "normal" behavior, etc. By such statements we want to say something about the very objects of judgments. The term "norm" comes from the Latin norma, corresponding to the words "correctly", "sample", "measure". What is really exemplary, normal?

For the ordinary consciousness of a person, it is characteristic to elevate to the rank of a model of what is inherent in this person: her habits, mode of action, attachments. A person who considers the way he does normal, subject to despotic psychological attitudes, imposes on others his way of life, what he likes, and pursues what deviates from what has become habitual.

The consequence of the transformation of what is inherent in the individual into the norm may be subjectivity in assessing behavior, arbitrariness in decision-making, in directing the behavior of other people.

Well, maybe the norm is what is most common? The way so many others are doing? A positive answer to these questions can be seen not only at the level of everyday consciousness, but also in the scientific literature. So, Kongeym wrote that "the type that in a significant number of individuals repeats most often is normal. We call each significant deviation from this type an abnormality" [See: Kongeym. General pathology. Part 1. St. Petersburg, 1878. - S. 4]. Such an approach to the norm has led and leads to "averaging" the observed facts of behavior, to some average statistical indicator. Consequently, what is often encountered, if it is imperfect, is not yet a sufficient basis for raising it to the rank of norm. The reference to "everyone does it," "everyone thinks it" is of little value in creating norms.

However, such a basis as "everyone does it" makes sense in a certain kind of situation. "If the success of an activity that has a good purpose depends on the sameness of actions, then the norm is how everyone else does it. But there are circumstances when" a company goes not in the foot, but only one in the foot." One day, all the tenth-grade students decided to leave the last lesson. To leave, as they said, "just like that", "because the weather is fine. And two decided to stay, because they considered the departure unreasonable. Classmates reproached these two for the lack of "collectivism", for the desire to "show oneself", etc. There were two of them, but they "kept pace", they won: the lesson took place in the presence of everyone.

To determine what is normal in the most general form, that is, for all cases, is an extremely difficult matter, because for this we must abstract ourselves from everything in the situations being compared, except what interests us, and find what can rightfully be called normal.

Let's take several situations that are far apart from each other for comparison. Here is a situation in which they say: "Lighting is normal." What does it mean? Sufficient for the implementation of a certain operation by a given person. Normal lighting, for example, for peeling potatoes, is not enough for reading - you have to add lighting by turning on a table lamp. A nearsighted person needs better illumination of objects than anyone else. It is impossible to find out what is normal and what is abnormal without specifying in what respect, without taking into account many conditions and circumstances. The normal is not some kind of absolute, independent of relations (circumstances, conditions).

Normal behavior - correct behavior. We will not call alcoholism, deceit, slander, sexual promiscuity, cowardice, cruelty, etc. normal. To characterize the normal, we use the words "sufficient" (to the extent), "adequate", "correct" (when performing certain positive functions in the social sense).

Normal is that in the system that is in the measure of the optimal implementation of its function in the presence of a good goal. Everything that does not correspond to this measure is abnormal. The duty of a director, mother, friend can be fulfilled if the actions are in the measure of the optimal implementation of the function, adequate to the situation and purpose. If the goal is objectively harmful, then the actions of the subject are not recognized as normal.

An objection of this kind may follow: they speak of vices as if they were normal. Yes, they say. "Lies have become his norm", "Pleasure has become normal for this person" - such statements are not uncommon. The fact is that, although "normal" is predominantly associated with the good, correct, justified, these terms are still used in a different, broader sense. In this second meaning, the normal is what is usual for the subject, and the norm is all the establishments that are obligatory in the given group for fulfillment, that is, outside of the goal. They talk about the norms of behavior in the mafia or in another criminal organization, the norms of the fascist regime, and so on. It is impossible to call such "norms" correct. In the first sense, such "norms" are pseudo-norms. However, in the sociological literature, both norms and pseudo-norms are often referred to as "norm", i.e., any group establishment or customary for a given subject.

Morality is normative, that is, it contains norms. But what are the standards of morality? Are such, for example, moral norms as "Come to work on time", "Greet your friends", "Wash your hands before eating", "Do not steal". This question can be answered if we take into account the specifics of morality, its difference from other forms of social consciousness, that is, if we take into account its subject of reflection.

Moral standards are common feature with other norms - they regulate behavior, but their specificity is the requirement to do good and stop evil. Moral norms include those and only those norms in which the predicate is the term "good" ("evil") or a synonym for it, or terms that, as types, are subsumed under the term "good" ("evil"). Such norms, for example, are: "Act in such a way that your actions create good", "Do not enter into a deal with conscience", "Be fair", "In case of a discrepancy between your interest and the public, subordinate your interest to the public", "Respect in people good, kind", "Follow duty", etc. Such norms are actually moral norms. Morality is addressed to any behavior, it is related to everything in people's lives. Wherever the subject works, with whom he communicates, in whatever place he is, everywhere he must follow the norms of morality.

Morality does not directly regulate, for example, brushing teeth, transporting goods, safety at work, etc. There are sanitary and hygienic standards, aesthetic, safety standards, implementation standards professional activity, behavior on transport, etc. All these norms do not apply to morality. But sometimes not only non-ethicists, but also specialists include them in morality. This misconception arises because following such norms is a moral norm. This means that the violation of production, for example, norms is evaluated in a moral sense. Morality is not indifferent to the attitude of subjects to any norms, especially industrial, political, legal.

The moral norm indicates what is obligatory for fulfillment. It expresses a command, a duty. Not norms precede good and evil, but, on the contrary, the awareness of what is good and evil precedes the creation of norms.

The normativity of moral consciousness is addressed to itself through the dictates of conscience. “My conscience tells me,” we say when we want to say that we cannot do otherwise. The normativity of moral consciousness is manifested in commands addressed to other individuals or groups. A norm is something that regulates behavior. But not every requirement for behavior is the norm. The norm has the form of a general statement (sentence) that applies to the homogeneous actions of the subject (person, specific group, all people).

Commands that do not have a sign of general validity are not norms. Compare the imperative "Shut up" with the sentence "Don't make a deal with your conscience!" If the first sentence is a simple command, then the second is a norm of behavior, a moral norm. Neither a request, nor a wish, nor a prayer, nor imperatives such as "Shut up", neither calls nor prohibitions are norms, but implicitly, implicitly, they may contain a norm. An order, a wish, etc., may be based on a norm, but the norm is not explicitly expressed in them. The command "Tell the truth" is defined by the relevant norm.

Apparently, norms are formed from such commands, wishes, prohibitions, etc., when the subject is aware of their regularity, applicability to the general in various situations. Having arisen, the norm can be the basis for an order, an appeal, a ban.

What is the relationship between rules and regulations? There are different views on this issue. Some ethicists suggest that they should not be distinguished, others believe that the rules are wider in scope than the norms, and others - that they are narrower. Note that no one denies the connection between rules and norms. This connection is as follows. Rules are always rules of action. Traffic rules, for example, are prescriptions for certain actions. Grammar rules or rules of conduct at a party are provisions for mandatory actions under certain conditions.

The rule presupposes duty and general. It establishes the connection of actions with conditions. The norm in relation to the actions of people acts as a rule. The original norm in some system of rules is a principle. If a norm fixes something as right, as a measure without direct reference to behavior, it is only a norm, not a rule. The norm of lighting, for example, is simply the norm. The normal weight of a person is not a rule, although the achievement of this norm can be regulated by rules.

In the structure of morality, as already mentioned, it is customary to distinguish between the elements that form it. Morality includes moral norms, moral principles, moral ideals, moral criteria.

Moral norms are social norms that regulate a person's behavior in society, his attitude towards other people, towards society and towards himself. Their implementation is ensured by the power of public opinion, internal conviction on the basis of the ideas accepted in a given society about good and evil, justice and injustice, virtue and vice, due and condemned.

Moral norms, customary norms, corporate and other norms interact with the principles and norms of law, find in them one of the necessary forms of their existence (for example, the religious norms of celebrating Christmas Easter have become legal).

Moral norms determine the content of behavior, how it is customary to act in a certain situation, that is, the morals inherent in a given society, social group. They differ from other norms that operate in society and perform regulatory functions (economic, political, legal, aesthetic) in the way they regulate people's actions. Morals are daily reproduced in the life of society by the force of tradition, the authority and power of a universally recognized and supported by all discipline, public opinion, the conviction of members of society about proper behavior under certain conditions.

Unlike simple customs and habits, when people act in the same way in similar situations (birthday celebrations, weddings, seeing off to the army, various rituals, the habit of certain labor actions, etc.), moral norms are not simply fulfilled due to the established generally accepted order, but find an ideological justification in a person's ideas about proper or improper behavior, both in general and in a specific life situation.

The formulation of moral norms as reasonable, expedient and approved rules of behavior is based on real principles, ideals, concepts of good and evil, etc. operating in society. The fulfillment of moral norms is ensured by the authority and strength of public opinion, the consciousness of the subject about worthy or unworthy, moral or immoral, which also determines the nature of moral sanctions.

The moral norm is designed for voluntary fulfillment. But its violation entails moral sanctions, consisting in a negative assessment and condemnation of human behavior, in a directed spiritual influence. They mean a moral prohibition to commit such acts in the future, addressed both to a specific person and to everyone around.

Violation of moral norms may entail, in addition to moral sanctions, sanctions of a different kind (disciplinary or provided for by the norms of public organizations). For example, if a soldier lied to his commander, then this dishonorable act, in accordance with its severity, on the basis of military regulations, will be followed by an appropriate reaction. Moral norms can be expressed both in a negative, prohibitive form (for example, the Laws of Moses - the Ten Commandments formulated in the Bible), and in a positive one (be honest, help your neighbor, respect elders, take care of honor from a young age, etc.).

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1. Morality, its functions and structure

Morality (from the Latin moralis - moral; mores - mores) is one of the ways of normative regulation of human behavior, a special form of social consciousness and a type of social relations. There are a number of definitions of morality, in which one or another of its essential properties is highlighted.

Morality is one of the ways to regulate the behavior of people in society. It is a system of principles and norms that determine the nature of relations between people in accordance with the concepts of good and evil, fair and unfair, worthy and unworthy accepted in a given society. Compliance with the requirements of morality is ensured by the power of spiritual influence, public opinion, inner conviction, and human conscience.

A feature of morality is that it regulates the behavior and consciousness of people in all spheres of life (production activity, everyday life, family, interpersonal and other relationships). Morality also extends to intergroup and interstate relations.

Moral principles are of universal importance, they cover all people, they fix the foundations of the culture of their relationships, created in the long process of the historical development of society.

Any act, human behavior can have a variety of meanings (legal, political, aesthetic, etc.), but its moral side, moral content is evaluated on a single scale. Moral norms are daily reproduced in society by the force of tradition, by the power of a universally recognized and supported by all discipline, by public opinion. Their implementation is controlled by all.

Responsibility in morality has a spiritual, ideal character (condemnation or approval of actions), acts in the form of moral assessments that a person must realize, internally accept and, accordingly, direct and correct his actions and behavior. This assessment should be in line with general principles and the norms accepted by all concepts of what is due and what is not, what is worthy and what is not worthy, etc.

Morality depends on the conditions of human existence, the essential needs of a person, but is determined by the level of social and individual consciousness. Along with other forms of regulation of people's behavior in society, morality serves to harmonize the activities of many individuals, turning it into a cumulative mass activity subject to certain social laws.

Investigating the question of the functions of morality, they single out regulatory, educational, cognitive, evaluative-imperative, orienting, motivational, communicative, prognostic and some other of its functions. Of primary interest to lawyers are such functions of morality as regulatory and educational.

Regulatory function is considered the leading function of morality. Morality directs and corrects the practical activity of a person in terms of taking into account the interests of other people, society. At the same time, the active influence of morality on social relations is carried out through individual behavior.

The educational function of morality is that it participates in the formation of the human personality, its self-consciousness. Morality contributes to the formation of views on the purpose and meaning of life, a person's awareness of his dignity, duty to other people and society, the need to respect the rights, personality, dignity of others. This function is usually characterized as humanistic. It influences the regulatory and other functions of morality.

Morality is considered both as a special form of social consciousness, and as a type of social relations, and as the norms of behavior operating in society that regulate human activity - moral activity.

Moral consciousness is one of the elements of morality, representing its ideal, subjective side. Moral consciousness prescribes certain behavior and actions to people as their duty. Moral consciousness assesses various phenomena of social reality (an act, its motives, behavior, lifestyle, etc.) from the point of view of compliance with moral requirements. This assessment is expressed in approval or condemnation, praise or blame, sympathy and hostility, love and hatred. Moral consciousness is a form of social consciousness and at the same time the area of individual consciousness of a person. In the latter, an important place is occupied by a person's self-esteem associated with moral feelings (conscience, pride, shame, remorse, etc.).

Morality cannot be reduced only to moral (moral) consciousness.

Speaking against the identification of morality and moral consciousness, M.S. Strogovich wrote: “Moral consciousness is views, beliefs, ideas about good and evil, about worthy and unworthy behavior, and morality is the social norms operating in society that regulate actions, behavior of people, their relationships.”

Moral relations arise between people in the course of their activity, which has a moral character. They differ in content, form, method of social connection between subjects. Their content is determined by in relation to whom and what moral obligations a person bears (to society as a whole; to people united by one profession; to a team; to family members, etc.), but in all cases a person ultimately turns out to be in the system of moral relations both to society as a whole and to oneself as its member. In moral relations, a person acts both as a subject and as an object of moral activity. So, since he has obligations to other people, he himself is a subject in relation to society, a social group, etc., but at the same time he is an object of moral obligations for others, since they must protect his interests, take care of him, etc. d.

Moral activity is the objective side of morality. ABOUT moral activity one can speak when an act, behavior, their motives can be assessed from the standpoint of distinguishing between good and evil, worthy and unworthy, etc. The primary element of moral activity is an act (or misconduct), since it embodies moral goals, motives or orientations. An act includes: motive, intention, purpose, act, consequences of an act. The moral consequences of an act are a person's self-assessment and assessment by others.

The totality of a person's actions that have moral significance, performed by him in a relatively long period in constant or changing conditions, is commonly called behavior. Human behavior is the only objective indicator of his moral qualities, moral character.

Moral activity characterizes only actions that are morally motivated and purposeful. Decisive here are the motives that guide a person, their specifically moral motives: the desire to do good, to realize a sense of duty, to achieve a certain ideal, etc.

In the structure of morality, it is customary to distinguish between the elements that form it. Morality includes moral norms, moral principles, moral ideals, moral criteria, etc.

morality public consciousness

2. Moral standards

The formulation of moral norms as reasonable, expedient and approved rules of behavior is based on real principles, ideals, concepts of good and evil, etc., operating in society.

The fulfillment of moral norms is ensured by the authority and strength of public opinion, the consciousness of the subject about worthy or unworthy, moral or immoral, which also determines the nature of moral sanctions.

The moral norm is, in principle, designed for voluntary fulfillment. But its violation entails moral sanctions, consisting in a negative assessment and condemnation of human behavior, in a directed spiritual influence. They mean a moral prohibition to commit such acts in the future, addressed both to a specific person and to everyone around. The moral sanction reinforces the moral requirements contained in moral norms and principles.

Moral norms can be expressed both in a negative, prohibitive form (for example, the Laws of Moses - the Ten Commandments formulated in the Bible), and in a positive one (be honest, help your neighbor, respect elders, take care of honor from a young age, etc.).

Moral principles - one of the forms of expression of moral requirements, in the most general form, revealing the content of morality that exists in a particular society. They express the fundamental requirements concerning 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. In this regard, they serve as criteria of morality.

If the moral norm prescribes what specific actions a person should perform, how to behave in typical situations, then the moral principle gives a person a general direction of activity.

Moral principles include such general principles of morality as humanism - the recognition of man as the highest value; altruism - selfless service to one's neighbor; mercy - compassionate and active love, expressed in readiness to help everyone in need of something; collectivism - a conscious desire to promote the common good; rejection of individualism - the opposition of the individual to society, any sociality, and selfishness - the preference of one's own interests to the interests of all others.

In addition to the principles that characterize the essence of a particular morality, there are so-called formal principles, which already relate to the ways of fulfilling moral requirements. Such, for example, are consciousness and its opposite formalism, fetishism, fatalism, fanaticism, and dogmatism. Principles of this kind do not determine the content of specific norms of behavior, but also characterize a certain morality, showing how consciously moral requirements are met.

Moral ideals are the concepts of moral consciousness, in which the moral requirements imposed on people are expressed in the form of an image of a morally perfect personality, an idea of a person who embodies the highest moral qualities.

The moral ideal was understood differently in different time, in various societies and teachings. If Aristotle saw a moral ideal in a person who considers self-sufficient, estranged from worries and anxieties as the highest virtue practical activities contemplation of the truth, then Immanuel Kant (1724-1804) characterized the moral ideal as a guide for our actions, "the divine man within us", with whom we compare ourselves and improve, never, however, being able to become on the same level with him. The moral ideal is defined in its own way by various religious teachings, political currents, and philosophers.

moral ideal, accepted by man, indicates the ultimate goal of self-education. The moral ideal, accepted by the public moral consciousness, determines the purpose of education, affects the content of moral principles and norms.

One can also talk about the social moral ideal as an image of a perfect society built on the requirements of higher justice, humanism.

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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 dysfunctional family, then from an early age he develops a misconception about 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 as best as possible. more of people.
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 for real strong man 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 general formulas and laws adopted in this 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 to the positive and look for constructive methods to get out of the 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.

2. Moral practice

3. Signs of Morality

Topic 2. Properties and functions of morality

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