Moral culture. Moral culture and its levels

Moral culture

Introduction

culture

2. Morality

3. Moral culture

Conclusion

Bibliography

Introduction

Every person almost daily directly or indirectly encounters the concept of culture. Wherever we are, we see or hear all sorts of phrases and statements directly or indirectly related to this concept. For example, often at the sight of a large and noisy company of young people expressing obscenely and boorishly, an old woman passing by quite boldly declares to them: “What kind of uncivilized you guys are,” or “Young people have gone - immoral.”

Whether we like it or not, everything that surrounds us and everything with which we are essentially connected is culture. This concept has firmly entered our life and under no circumstances will we put it aside in a distant dark corner.

Along with the fact that we have heard the word culture so often, few of us can boast that he was interested in or even deeply studied this concept. Most often, we limit ourselves to just comprehending our understanding of a concept and do not strive for more. And in my opinion this is not entirely correct. That is why I would like to study deeper and reveal some concepts for myself.

Based on the topic I have chosen, it follows that at the beginning of my work I set myself the following specific tasks: to give a clear and, in my opinion, correct concept of culture, morality, and most importantly, as a consequence (in my opinion) of the above, the concept of moral culture.

It seems to me that the topic I have chosen is quite relevant and interesting. Long before I came and still long years"moral culture" lived and will live after me, it will help people learn and become personalities, it will guide them to take the right step, from its point of view, and if a person can understand its urges and appreciate its contribution to the everyday life of not only a single individual , but of the entire human race as a whole, then I believe that humanity will have hope for a bright and holy future, because, in my opinion, it is in moral culture that the guarantee of peace and human well-being.

1. Culture

Culture is one of the most important areas public life. In the concept of "culture", a person and his activity act as a synthesizing basis, since culture itself is a creation of a person, the result of his creative efforts. But in human culture, not only an acting, but also a changing being itself.

The rudiments of culture are found at the very early stages the historical existence of people, the first ideas about it become possible at a fairly high level of social and spiritual development. People have always lived in culture, although they did not immediately become aware of it. As long as a person in his life depended on purely natural circumstances not yet transformed by labor, he ascribed the decisive role in his life not to himself, but to these circumstances, which he turned into an object of religious reverence, or cult. mythological and religious cultures antiquity, deifying natural forces and elements, endowed nature with purely human properties - consciousness, will, the ability to predetermine the course of events. Only as far as further development people began to realize that much in their lives depends on themselves, on how they think and act. The first, at first indefinite and vague, ideas about culture are connected with this. It was enough, for example, to see the reason good harvest not at the mercy of the gods, but as tillage, to distinguish between cult as the deification of nature and culture as its cultivation and improvement. The very presence of "culture" in the language testifies to a person's understanding of his special and independent role in the world, his only characteristic activity, which cannot be reduced to the action of both natural and divine forces. The appearance of this word meant the birth of the "cult" of the man himself, who replaced all other cults of antiquity.

The subject of cultural history has its own content and specificity in a number of historical disciplines. The history of culture presupposes, first of all, a comprehensive study of its various areas - the history of science and technology, education and social thought, folklore and literary criticism, the history of art, etc. in relation to them, the history of culture acts as a generalizing discipline that considers culture complete system in the unity and interaction of all its areas.

For every culture, national isolation, which leads to stagnation, is equally harmful, as well as ignoring national traditions that make up its internal basis, giving it stability.

Culture literally translates as cultivation, processing, care, improvement. In the most ancient Latin texts, the use of this word is associated with agriculture. Cicero used the term culture to characterize human spirit. His saying “philosophy is the culture of the soul” is widely known; subsequently, the use of the word “culture” in the meaning of upbringing, education, enlightenment becomes traditional.

The desire to use the word "culture" not to refer to individual directions, methods and results of human transformational activity, but to everything that was created by him, was outlined in the 17th century, in line with the development of German educational thought. The first author to use the term "culture" in this new, broad sense, was Samuel Puffendorf (1632-1694).

"... The upbringing of the human race is a process both genetic and organic - thanks to the assimilation and application of the transmitted. We can call this human genesis in the second sense, we can call it culture, that is, the cultivation of the soil, or we can remember the image of light and call enlightenment…"

So, by culture, we mean the totality of all material values, all knowledge and experiences, all practical experience aimed at solving the triune task - reproduction, preservation and improvement. human life. No sphere of life - be it economics or politics, family or education, art or morality - is impossible outside of culture.

2. Morality

Before talking about moral culture, let's consider such concepts as ethics, morality, morality.

Currently, all of them at the household level are used as identical. However, from a scientific point of view, ethics is called science, where the concepts of good and evil are system-forming. Morality should be understood as a set of norms and rules of decent behavior. Morality is the practice of such behavior. Thus, a three-stage structure is built: ethics as a science, morality as a set of prescriptions for the creation of good, morality as a practice good behavior.

All these concepts together constitute the essence of moral culture. Culture, in its modern sense, is the process of creating, storing, distributing and mastering material, spiritual and socio-political values. In personal terms, culture is the level, degree, value of mastering the values ​​of three orders (material, spiritual, socio-political).

Moral culture is a powerful factor in the formation of a person's personality, transforming and enriching his needs, inner world into better side.

I can't help but agree famous philosopher Karl Popper:

"Man has created many worlds - the worlds of language, poetry, science. But perhaps the most important of them is the world of morality, the world of moral values ​​and prescriptions, the world of moral requirements - freedom, equality, mercy."

Morality is a set of unwritten rules that determine the good behavior of a person. It is based on mores, that is, the voluntary agreement of people who are trying to correlate their feelings, aspirations and actions with life attitudes other people, with the interests and dignity of the whole society.

*Value is a vital and practical setting of an individual's behavior, expressing what is significant for him. One person puts honor above life, another yearns for freedom, a third insists on the invincibility of goodness, a fourth praises the all-conquering feeling - love.

For centuries, philosophers religious thinkers, teachers of life showed interest in moral and ethical problems. The moral feeling inherent only in man made it possible to realize his difference from animals. Moral feeling largely determined human actions. Consistent with it, people built their relationship with nature, with other people, with society as a whole. Finally, moral standards helped to choose a decent way of life. Many thinkers in morality saw the way to God.

Morality (from Latin moralis - "moral") - the area of ​​moral values, which is recognized by people, the moral life of the people. The content of this sphere, its specifics change over time and are different for different peoples. In the morality of all peoples and at all times one can find universal human values, moral principles and prescriptions.

Morality (from Latin moralis - "moral") morality, a system of norms and value ideas that determine and regulate human behavior. Unlike a simple custom or tradition, moral norms are justified in the form of ideals of good and evil, due, justice, etc.

Russian philosopher Vladimir Solovyov (1853-1900) believed that morality is an innate human property that distinguishes it from animals. "The basic feelings of shame, pity and reverence are experienced by the area of ​​possible moral relations of a person to what is below him, what is equal to him and what is above him," he wrote in his book Justification of the Good. The Russian thinker compared moral philosophy to a guide that depicts places worth visiting, but at the same time does not tell a person where to go. People make their own decisions about where to put their feet. Therefore, according to Solovyov, "no exposition of moral norms, that is, the conditions for achieving true life purpose, cannot make sense for a person who consciously set himself not this, but a completely different goal "...

"Golden Rule morality": "Act towards others as you would like others to act towards you."

Moral culture

At present, there is a wide and growing interest in a deeper philosophical understanding of culture. At the same time, we are aware that culture is not relative, not situational, that it cannot be tied to any current social or political interests, but expresses the very essence of humanity, is a factor in the development of a humane society.

I believe, I am sure that many also believe that the culture of the individual is entirely based on his moral culture in the broadest sense. Moral culture implies both respect for tradition, generally accepted patterns of behavior, and the ability to find one's own, creative solution. In those cases when we are faced with "eternal" problems, universal situations, such as birth and death, illness and health, youth and old age, love and marriage, it is very important to listen to tradition, to act in accordance with etiquette. This is how life is built. And on how high the level of culture of society, its development and progress largely depend.

Moral culture is represented by the subjects of society and their relationships. It includes: a) signs and elements of the culture of moral consciousness of the subjects of society; b) culture of behavior and communication; c) culture moral deeds and activities. Moral culture correlates with other types of culture of the material and spiritual life of society, but above all it is opposed to the antipodes of morality: evil, inequality, injustice, dishonor, lack of dignity and conscience, and other antimoral phenomena.

In terms of content, moral culture is the development of moral consciousness and worldview of the subjects of society; the unity of the morally proper and the morally existing; manifestation in the system of behavior, communication and activity of the norms of goodness, honor, conscience, duty, dignity, love, interaction, etc.; implementation of life on the principles of humanism, democracy, hard work, social equality, a combination of reasonable egoism (dignity) and altruism, peacefulness.

Moral culture is also the effectiveness of the moral regulation of people's lives, the complementarity of moral and legal regulation, adherence to the "golden rule of morality", the rules of etiquette.

Everywhere there are talks and many are even convinced that public and personal morality is going through a severe crisis today. There are many things to worry about. And the growth of crime, and social injustice, and the collapse of the ideals that served as the official pillar of morality. It is quite obvious that moral culture cannot be any high if the social system is inefficient and ignores the demands of justice and common sense.

There is a need to make adjustments to the relationship between people through moral culture, which is a factor in the development of a reasonable society, becoming more and more obvious every day.

Our consciousness has a way of direct impact on the material world. This, as they sometimes say, is a manifestation of the triumph of thought over matter. The great Russian physiologist I.P. Pavlov said: "Man is the only system that is able to regulate itself within wide limits, that is, to improve itself." It is important to note here that much depends on us.

If we want our civilization to survive, it is necessary to prevent such incidents as soon as possible. That is why our duty, our sacred duty is to create a new idea of ​​ourselves and consciousness through moral culture, so that, guided by this new model in practice, humanity was able not only to survive, but to be at a more perfect level of being.

Of course, the cracks in the moral culture of society are obvious, so, in my opinion, the moral culture of communication can serve as an example, faced with various misunderstandings between people when communicating almost every day.

The moral culture of communication implies the presence of moral convictions, knowledge moral standards, readiness for moral activity, common sense, especially in conditions conflict situations.

Moral communication is an expression of the content and level of the spiritual image of a person.

The moral culture of communication is a unity of moral consciousness and behavior. This often requires selflessness and self-control from a person. And when it comes to the Motherland, patriotism, a sense of duty, then the ability of self-sacrifice.

The moral culture of communication is divided into: 1) internal and 2) external.

Internal culture is moral ideals and attitudes, norms and principles of behavior, which are the foundation of the spiritual image of the individual. These are the spiritual foundations on which a person builds his relationships with other people in all spheres of public life. The internal culture of the individual plays a leading, determining role in the formation of the external culture of communication, in which it finds its manifestation. The ways of such manifestation can be diverse - the exchange of greetings with other people, important information, the establishment of various forms of cooperation, friendship, love, etc. Internal culture is manifested in manners of behavior, ways of addressing a partner, in the ability to dress without causing criticism from others.

The internal and external culture of moral communication are always interconnected, complement each other and exist in unity. However, this relationship is not always obvious. There are quite a few people who, behind their seeming lack of sociability, some secrecy, reveal spiritual rich personality, ready to respond to your request, to provide assistance, if necessary, etc. At the same time, there are such individuals who hide their miserable and dishonorable essence behind an external gloss.

There are many examples in life when for some people the outer side of communication becomes an end in itself and is actually a cover for achieving selfish and selfish goals. A variety of such behavior is hypocrisy, hypocrisy, conscious deceit.

Recognition of the value of a person is closely related to the specific assessments of people entering into communication. Many of the difficulties that arise in the process of communication are generated by the discrepancy between the self-esteem of the individual and its assessment by others. As a rule, self-esteem is always higher than the assessment of others (although it can be underestimated).

The holy fathers said: a person is formed from childhood, even from the womb, and not when he finishes school. And now special attention should be paid to education in our school, it is the main institution that educates the younger generation. Alas, the school has now lost its educational moment, it gives only the sum of knowledge, but we must remember that at the school bench it is decided not only whether a young person will learn to count and write, but also how he will grow up. How he perceives the world, how he treats his neighbor, how he evaluates all actions.

Therefore, even from the school bench, it is necessary to conduct moral conversations with children. Starting from the age of two, the child enters the scope of moral norms. Knows what is good and what is bad. First, adults, and then peers, begin to make sure that he observes certain forms of behavior. If you inspire a child that it is necessary to take care of those who need it, to help a person who is in pain or grief, we can safely say that the child will grow up caring, understanding the pain and grief of others. This does not require any special tricks and methods, you just need to demonstrate more often positive examples. Moral conversations teach you to see the advantages and disadvantages of your own behavior and the behavior of others in everyday life and in in public places(on the street, in transport, in the store); learn the concepts of "fair - unfair", "fair - unfair", "right - wrong"; form a "code of honor", the ability to act fairly, to subordinate their desires to common interests.

A fairy tale is the first work of art that allows a child to experience a sense of belonging to the grief and joy of heroes, to hate greed and treachery, and passionately wish for the victory of good. The fairy tale expands the moral experience of the child.

The future of Russia is formed on the school bench. Naturally, everything affects morality: the press, the family, the school, and even just a random passerby. Therefore, the entire responsibility for morality in society does not lie with someone alone. It cannot be said that one Orthodox journalist can influence the state of morality. If one person writes that

There are not enough good, moral topics on television and a lot of things that destroy the soul, bring some kind of confusion, temptation. Television should have a creative force, help build our state, and build it strong. And a strong state cannot be without morality, without faith, without love for the Fatherland and neighbor.

Religion and morality are closely linked. Religion is impossible without morality, and morality is impossible without religion. Faith without works is dead. Only demons believe with such faith (they believe and tremble). True faith (living, not dead) cannot exist without good deeds. Just as a naturally fragrant flower cannot but be fragrant, so true faith cannot but be evidenced by good morals. In turn, morality without a religious foundation and without religious light cannot exist and will certainly wither, like a plant deprived of roots, moisture and sun. Religion without morality is like a barren fig tree; morality without religion is like a cut down fig tree.

culture moral life society

Conclusion

In conclusion, I would like to summarize all of the above. After studying the literature, she answered the questions posed. She defined for herself a clear concept of moral culture, its role in public life and significance for a person.

Identified "vices" of the moral culture of modernity

"Save your soul, start with yourself, and thousands of people will change around you." In fact, you must first get rid of the problem in yourself.

The value and significance of moral culture, as well as morality, is found in the behavior, communication and activities of people, in public opinion, personal example.

Thus, moral culture is the most important element of their culture traditional for a person and society.

The world community is paying more and more attention to the state of culture. It is understood primarily as the content and process of people's life, the result of their active and purposeful, although not always expedient and successful, productive activity. social activity. Culture is one of the leading signs of a planetary civilization, it distinguishes the life of people from the life of other living beings on earth and possible extraterrestrial civilizations.

Culture is a fundamental, historically long-acting indicator of people's creativity, correlating the levels and quality of community development and individual peoples, a criterion for assessing the historical path and prospects of large social subjects, each individual. Culture is "second nature".

It was created by people, points to fundamentally different laws and factors of the functioning of society (both planetary and specific peoples, states), in contrast to natural (first) nature. It is important to emphasize that the second nature as culture includes not only material and physical, but also spiritual (ideal) elements. This provision also distinguishes culture from nature. Spiritual-subjective abilities and properties of people are manifested in culture.

Prospects for the development of world society in the XX-XXI centuries are increasingly determined by crisis phenomena that arise in the bosom of culture as its antipodes and indicators of human cultural imperfection. One of such complex problems is the increase in the aggressiveness of a person, the increase in destructiveness, the anti-cultural nature of his behavior and activities, not only in relation to the natural, but also to the artificial, created by the person himself, the social environment and the people themselves. modern type personality acquires an increasingly threatening and dangerous inconsistency and duality. This position does not characterize all of humanity, but the trend is quite clear and stable.

Moral culture is aimed at the reproduction of consciousness, at the satisfaction of the moral needs of people. Morality manifests itself in practice in other areas of life - in the economy, politics, social life, in law, etc. It is a phenomenon not only of spiritual, but also of material life, has a pronounced specificity.

Bibliography

. "CULTURE: THEORIES AND PROBLEMS". Moscow "Science" 1995.

L.K. Kruglova "Fundamentals of Cultural Studies". St. Petersburg 1994.

Yu.G. Marchenko I.I. Mamai "FOUNDATIONS OF CULTUROLOGY" ( tutorial). Novosibirsk 1995.

Simple conversations about morality.

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Plan.

Lecture #13

Morality as an element of spiritual culture

1. Morality in people's lives.

2. The world of moral values.

3. Moral culture.

Verify!

*"Activity of a major scientist" (at the student's choice)

"Achievements and prospects for the development of a certain science" (physics, chemistry, biology, etc. - taking into account the interests of the student).

1. Introductory-motivational stage

Without Kindness, we would be too crowded,

Without Kindness, it would be dark for us ...

Only with Kindness there is enough space in the heart.

To love and remember anyway.

And even if everything has long cooled down,

Kindness will help us survive

All that in the heart of pain ached for a long time,

To forgive the guilty again.

Only with Kindness are capable of Compassion,

And we are ready to serve Mercy for a century,

And to be the likeness of creation

Required with good heart live.

What do you think, what will be discussed today?

1. Morality in people's lives

Imagine that now, leaving the class, I would say to you: “I'm leaving for 20 minutes, and you can do whatever you want. You won't get anything for it." What would you do. Naturally, at such moments, a person has a desire to crush, break the weight around. Yes, there is a certain genius of destruction in man. But would everyone rush to break furniture, draw on the walls? What is holding you back? Still, there is something that holds us back from such actions. This something is morality, morality.

This is what will be discussed in today's lesson.

Such concepts as morality and morality show us what is humane in a person. How is it different from an animal? Morality and ethics are studied by such a science as ethics.

Morality is a set of rules and norms that determine the relationship of a person to society (society) and vice versa.

Morality is also the regulator of social life. Why do we not splash out aggression, but restrain ourselves? And morality holds us back. We fear being judged by society and want to stick to its rules and boundaries. Morality - like a narrow dress, it seems to be tight in it, but on the other hand, it protects from condemnation, censure.

Moral-specific sphere of culture, in which high ideals and strict norms of behavior are concentrated and generalized, regulating human behavior and consciousness in various areas of public life. life-work, everyday life, politics, science, family, personal, state relations

Another type of personality behavior is the resolution of moral situations that require the active involvement of moral ideas and ethical categories. Ethical categories are the fundamental concepts of morality, reflecting the events of life in terms of the most general moral assessments.

2. The world of moral values.

assessment of the murder in different historical epochs - from antiquity to the present - or the attitude towards usury in the Middle Ages and subsequent periods of history).

Another moral category is category of debt. At the level of public opinion (consciousness), it presents the totality of a person's obligations to society, and at the level of individual consciousness - the individual's understanding of these duties and acceptance of them. The demand for duty is the moral foundation of social discipline.

An important moral category is conscience, reflecting the ability of the individual to an emotional assessment of the actions committed and performed by her, correlated with the idea of ​​\u200b\u200bthe proper. Conscience is the "guard post" of society in the individual consciousness. It is no coincidence that Hitler spoke of

“chimera of conscience”, arguing that “conscience, like education, spoils people”: manipulation of a person is possible only if conscience is turned off. The degradation of personality has always begun with the manifestation of shamelessness. Conscience protects society and people from undesirable actions, awakening in them a painful state called the voice or remorse of conscience.

Categories honor and dignity personalities reflect the recognition of the value of a person based on the presence of some mandatory features: nobility, readiness for selflessness, a certain restraint and compliance with other people of the rules adopted by one or another

different reference group.

category of happiness captures the experiences of a person who is satisfied with his activity, his position and the prospects that open up. History knows the most various interpretations happiness. It is clear that the achievement of this state provides a continuous process of life; stopping it for one reason or another immediately creates a feeling of discomfort.

Finally, moral ideal- this is the idea of ​​a perfect system of moral norms embodied in the activities and behavior of the individual.

It is clear that the moral culture of the individual will be different in different people. Why do you think? (factors that determine the level of moral culture: low general culture of people; belonging to different groups and strata; different interests, the purpose of their life and work; differences in the degree of moral feelings, empathy)

What qualities are most valuable to you?

Each was born as if “in draft”, conditionally called “man”. But really everyone still needs to earn this name. What do you think should be done to achieve this?

In everyday life, the implementation of moral norms and requirements, the implementation of the moral ideal encounter a number of difficulties and obstacles. Some of them are related to the low general culture of people who do not perceive certain ethical categories (honor, duty, conscience, etc.). Other difficulties are related to the fact that people belong to different social groups that have unequal fundamental interests and goals of their lives. and behaviour. This leads to the fact that there is a collision and confrontation. life positions and their reflections in re-

real practice moral life. Egoistic group and individualistic ideals and goals make general social tasks and interests recede into the background or disappear altogether from the horizon. People quite often swear by them, but act according to their specialized individual and group programs. Finally, the bad manners of the individual is manifested in the absence of her own moral experience of general social moral requirements and norms, in the absence of sensitivity to the position and state of mind of other people and whole social groups(in ethics, this phenomenon is usually called paralysis of empathy, that is, empathy).

Formation of moral behavior.

Morality is a special spiritual-practical, valuable way of mastering the world; worldview activities. The worldview of a person is formed primarily by society, in connection with this, the origins of morality should be sought in relations between people. Man is a social being. The joint life of people requires different ways of regulating their behavior, which was the reason for the emergence and development of religion, law, etc. Morality is one of such regulators, which determines people's behavior with the help of ideas about what is valuable (ideals, principles, norms, etc.) and what is due (duties, responsibilities, etc.). This is an internal self-regulator of human behavior, tuned to the principles of humanity.

Moral consciousness is realized in two forms: social and individual.

public consciousness is an element of social life. It accumulates and systematizes the moral experience of numerous generations, which makes it possible to influence the perceptions and behavior of an individual, to educate a full-fledged personality.

Individual moral consciousness reflexively, refers to inner world human and consists of several components:

a) rational component͵ ᴛ.ᴇ. a system of certain concepts in which the worldview of the individual, certain moral ideas are expressed. The basic element of this system is the requirement (norm). In addition to it, the rational structure of individual moral consciousness includes ideals, assessments, principles, attitudes, ideas about moral character, about good and evil, etc.;

b) emotional component͵ ᴛ.ᴇ. totality of human moral experiences. It should be noted that any feeling is a complex emotional reaction due to the process of socialization. Hence the altruism of moral experiences (responsiveness, compassion, etc.), and their focus on self-restraint of the individual. As a socio-psychological mechanism of self-control, there are special controlling experiences - conscience and shame. An important role in the moral life of a person is played by a sense of dignity (honor), reflecting the moral self-worth of the individual;

c) the volitional component, thanks to which the subjective moral motive is realized in action, often despite the pressure of objective circumstances.

Moral relations can be classified:

2) by the nature of exactingness (imperativeness);

3) by the nature of the connection.

Moral relations are reflected in the concepts of moral consciousness, thereby affecting human behavior. Τᴀᴋᴎᴍ ᴏϬᴩᴀᴈᴏᴍ, the structure ʼʼmoral consciousness - moral action - moral attitudeʼʼ forms a single whole, and its elements are mutually correlated.

The main properties of morality:

1. Imperative. Norms of morality are always formulated in the imperative mood (for example, ʼʼ do not lieʼʼ, ʼʼ do not killʼʼ, etc.).

2. Versatility. The requirements of morality are invariable in any sphere of human existence, they are not localized either situationally or in time.

3. Validity. Moral precepts apply to all people without exception.

4. Antinomy. For example, the inconsistency of statements about the extreme importance of doing good, because it is profitable (expedient), and that good should be disinterested; or the demand ʼʼthou shalt not killʼʼ and at the same time ideas about military duty. There are many reasons for the antinomy of morality. The main thing is, in fact, that morality, reflecting the dynamics of human existence, develops itself, and this development is a complex dialectical process that includes both archaic ideas about what should be, and completely new, promising, specific requirements of common sense and ethical maxims.

5. Vneinstitutsionalnost. Morality, unlike other forms of social consciousness, is not socially structured. Its norms are not fixed in special documents, they are not provided with coercive measures with the help of a special apparatus, they are not controlled by officials in special institutions. Moral norms are supported by the power of public opinion or a person's personal conviction, and are unofficial.
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Their violation is not punished, but leads to the application of a moral sanction in the form of condemnation, and this can be done by any person or society as a whole.

The main functions of morality:

1) Regulatory function. Morality, with the help of a value approach to human activity, harmonizes and optimizes relations between people on the basis of common ideals, principles of behavior, etc.

2) cognitive function. Entering into moral relations, a person gets acquainted with the whole variety of cultural experience accumulated by mankind, receives a special moral knowledge.

3) Educational function. Moral knowledge is an important condition for the formation of personality, its familiarization with the highest values. Outside the moral field, a person should not be a full-fledged artist, scientist, entrepreneur, etc. Morality gives any concrete activity a universal human meaning.

4) Value-oriented function. Based on moral ideas, a person constantly compares the real with the ideal, the existing with the proper. This allows him to correct his behavior, determine the vector of his spiritual development.

In addition to these functions, one can also distinguish humanizing (ᴛ.ᴇ. lifting a person above the ordinary, revealing to him the true meaning of life), worldview, communicative, etc.

On the whole, all these functions are closely interconnected and determine the richness and richness of a person's spiritual life5.

Moral culture of personality - concept and types. Classification and features of the category "Moral culture of the individual" 2017, 2018.

Understanding the connection between morality and culture, or, more precisely, understanding the place and role of morality in culture, the meaning of what is called moral culture, depends not only on one or another interpretation of culture, but also on our ideas about what morality is. The latter is important, if only because in the Russian language and in domestic ethics two concepts are habitually used: “morality” and “morality”. And about the relationship between these two concepts of ethics, they are far from being expressed ambiguously.

Therefore, one has to choose one of the possible understandings. But not just “some”, but one that will better clarify the features of moral culture.

The meaning of both is generally the same, but the use of each of these terms shows some shades of meaning. In the concept of “morality”, the normativity of morality, its social existence, moments of obligation are more accentuated.

When using the concept of "morality", the individualization of morality, its individual existence, the realizability of norms, ideals, due in people's lives, in their actions, their consciousness and self-consciousness are more often emphasized.

In both cases, we are talking about the relationship of people to each other. And not about any interpersonal relations, but about those in which “good” and “evil” are revealed: “... morality in general is a value orientation of behavior, carried out through a dichotomy (dividing in two) of good and evil” . Whatever concepts, relationships, actions in the sphere of morality, morality we take, - all of them, one way or another, are based on the ability of a person to distinguish between good and evil. Most relations in the sphere of morality are concrete modifications of the manifestations of good and evil in different sides life. Honesty is clearly good, and dishonesty is evil. The same with justice and injustice, decency and dishonesty, mercy and cruelty, etc. Shame, conscience express that a person has felt (realized) the significance of his deviation from the line of good. Evil is not a value, but good is often, and apparently correctly, considered a key moral value. Good is not an abstraction, but as an attitude realized in the thoughts, feelings, intentions and actions of people.

Speaking of moral culture, then it is natural to assume that the ennoblement, spiritualization of life is manifested through the realization of goodness in it in its various modifications. No matter how differently morality and, in particular, goodness are manifested and understood in general in specific cultures, ethnic groups, social strata, the absence of moral culture is still precisely the inability of a person to distinguish between good and evil, the inability, and unwillingness to do good. . This is a state in which the good still or no longer acts as a vital value for a person, as an effective value. In civilized societies, such a subhuman or monstrous state is practically impossible for either an individual or social groups. Another thing is what is considered good and what is evil in each particular case? A civilized society requires at least a minimum of morality. Therefore, the question of the essence of moral culture is a question of its nature and degree, that is, its level. And the level of culture, including moral, is determined by what basic needs dominate in life. this person, this group of people.

The lowest level of culture (below which, I repeat, a developed society does not allow either an individual or a group to fall) is determined by the fact that the main things in life are the needs (and values) of one’s own, so to speak, material-thing, existence and comfort. A person of this level knows that good is significant. In any case, good in relation to himself. That is, he knows the difference between good and evil. Moreover, he can behave accordingly, making a choice in life situations in favor of good. But not because doing good is his duty. And not because he is kind and wants to do good. And only because such is the external norm of behavior in relation to him, which operates in a given society, but is to some extent familiar to him. And most importantly, because it will be better for him from a good deed, because it will be “counted”, either on earth, or at least in its post-earth existence.

The society in which such a person lives, by the existing norms of morality, rules of conduct, customs, always encourages good and tries to block manifestations of evil. Immorality (however understood) is condemned. And if a person is condemned where he lives and acts, then his life is more difficult. And for him, the conditions of his material and material security, the normality of relations, his peace of mind are very important. His own, but concerning the people who are directly connected with him: his parents, his wife, his children, his friends. Good and in relation to them is realized mainly in the sphere of material relations. To do good means to provide, clothe, shoe, feed, support financially. Of course, society requires from any person to some extent both honesty and justice.

A person of the lowest level of culture will be limitedly honest, decent, fair, but only insofar as it is useful for him. After all, if he is caught, let's say, in deceit, then they will be treated badly, and then his material and spiritual comfort will be in jeopardy.

A person of this level is not a monster, not a villain. Feelings of pity and impulses of mercy may also be characteristic of him. In the novel by M.

Bulgakov's “Master and Margarita”, Woland, characterizing the ordinary Moscow population, part of which gathered for a performance in a variety show, says about them: “Well, ... people are like people. They love money, well...and mercy sometimes knocks on their hearts...ordinary people...”. But pity and mercy and other moral movements of the souls of these people are unstable and often manifest themselves in a rude form, sometimes even insulting.

Because delicacy, tact are too subtle matters for them. A person is sure that if he took pity, showed mercy (in whatever form it may be expressed), the one who was pitied should be grateful. In general, the sense of duty of others towards oneself is developed at this level. But the sense of duty is limited. Firstly, in relation to whom, to what exactly a person has a debt. Usually we are talking about loved ones: father's duty, maternal duty, filial, daughter. Secondly, one's duty is limited by the line beyond which it begins to contradict the benefit, benefit, and self-interest. When a person of the lowest level of culture has a conflict between his duty and his benefit, the duty cannot stand.

Shame, conscience, as internal regulators of relationships and behavior, can manifest itself at this level of culture, but in a weakened form, and are relatively easy to overcome: "shame is not smoke, it does not eat eyes." They try to get rid of the torments of conscience one way or another. Or justifying themselves, looking for others to blame. Or even questioning the value of conscience itself. One of the heroes of

Wilde said that conscience and cowardice are one and the same, conscience is only a sign of a company.

Nevertheless, there is certainly some kind of moral formalization of relations, actions in a person of a lower level of culture. After all, he learned something from the achievements of civilization, somehow mastered the elementary manifestations of the culture of the society in which he lives. But talking about moral culture, in relation to this level, is problematic, because a person is, as it were, on the verge of culture and lack of culture. On this edge, moral hypocrisy is possible: in the form of excessive concern for the morality of other people and emphasized observance by the person himself of all the rules of decency, the simplest moral norms. And really only a minimum of morality is alive in this person.

Well, he observes the rules of decency, good manners. Well, he is not excessively cruel, or, if cruel, then allegedly fair and justified. He even happens to be kind in moderation. And if he violates some norms of morality, then it is not destructive for his society.

And of course there are violations. Behavior that is assessed as immoral, immoral, is characteristic of people of the lowest level of culture. This may not manifest itself in general, but in certain areas and moments of human relationships. For example, in sexual relations. Violations usually try to hide, hide.

If we are not talking about the townsfolk, but about the underworld, then it has its own ideas about good and evil, honor, decency, its own rules of moral behavior. Criminals, their groups and layers, in a peculiar way, but also realize a minimum of morality in relationships, being at the lowest level of culture, bordering on its complete absence. And the dominant of their vital needs is also their practical interest, their own benefit (with the exception of pathological cases).

On the whole, at the lowest level of culture, the moral culture of life appears as a kind of “formality”, “processing”, normalization of relations between people in terms of morality. This formalization is not quite stable, mainly external, always with a minimum of really moral content.

At a higher, next level, it is moral values ​​that can act as the highest values ​​of life and culture.

A person of this level is characterized by a developed moral consciousness. Both one's own behavior and the behavior of other people are morally evaluated. And most often these assessments are concentrated in one form or another of preaching the truth. moral image life.

Such a person actually strives first of all to do and in every possible way to affirm goodness, even through self-sacrifice.

The existing norms of morality are not external to him. If he accepts them, then with all his heart. But more important than the norms is a sense of duty in relation not only to relatives, relatives, but to all people. A person tries to be extremely honest with himself and with others, uncompromisingly fair. His mercy often takes on a wide scale, and it is sometimes so active that the one in respect of whom the act of mercy is performed becomes sick.

A person of this level of moral culture really sympathizes and tries to help others, but his care is sometimes too intrusive. With his own violations of morality (after all, he is also not an angel), his torments of conscience are extremely bright and strong. And he himself believes and it seems to others that for him the highest value is another person. But it is not so.

Because for him morality, the ideal of moral life, moral duty is higher than any particular person. Hence, the position of non-resistance to evil by violence is also possible, in which it is important not to deviate from the ideals of good, even if evil also conquers other people (in life situation) are defenseless against him. In this case, at this level of culture, the absolutization of morality in general and concrete morality in particular is possible, and does take place. Norms, commandments, requirements, principles of morality are being absolutized. And there is an irresistible temptation to impose on other people a certain type of morality, which is considered universal, but in fact is characteristic only of a generation, a layer, a group. In general, the described level of moral culture is characterized by a bias towards the obligatory good. Civilization, ennoblement of the intentions and actions of a person, their moral formalization - here it seems to be completely obvious. But it is also obvious that concentrating in the ideals of goodness (as it should!), the self-worth of a person turns out to be narrowed. Absolutized goodness, paradoxical as it may seem, can turn into evil from time to time: spiritual violence, self-violence, insensitivity, internal brokenness.

Only a full-fledged culture is characterized by the fact that the unconditional and highest value for a person is another person, and not truth, goodness, beauty. And this is not altruism.

The altruistic position rather corresponds to the already considered second level of culture. At the highest level, the affirmation of the other as the dominant value does not come at the cost of sacrificial self-giving. It's just natural. What is important here is not the conviction that it is necessary to do good, but the desire to do it and the ability to do it not in general, but in relation to a specific other person. In relation to morality, it seems to be about the same thing that is on the second level, about the dominant good in life. But at the third level, rigorism and preaching are completely absent. The attitude to the current normative morality allows for the possibility of its change. Attitude to violations of norms, rules. moral principles - cautious and selective, taking into account the originality of real situations. And the same goes for debt. Especially when it comes to assessing the actions of other people, communicating with them about their morality or immorality. A truly cultured person always remembers his moral imperfection, that the right to judge in the sphere of morality is doubtful. That in this area, more than in any other, is truly biblical: “And that you look at the speck in your brother’s eye, but you don’t feel the beam in your eye” (Bible. New Testament Book. From Matthew. Ch.7.3) . The main ones are delicacy, tact, which do not allow to offend another in vain with their supposedly moral superiority.

The mercy of such a person, his concern for others - is not burdensome, not offensive, most often simply invisible. At the same time, a person is more sensitive to his weaknesses, his violations of morality, than to when others do it.

To a considerable extent, he is tolerant of human weaknesses and knows how to forgive, because he does not consider himself and his morality perfect. A. Schweitzer wrote: “I must forgive everything infinitely, because if I don’t do this, I will be untrue towards myself and will act as if I am not as guilty as the other towards me.” And further: “I must forgive quietly and imperceptibly. I don’t forgive at all, I don’t bring it to this at all.”

In man top level less culture internal conflicts in terms of suppressing one's desires, inclinations, since he is moral at will. He does not oppose moral values ​​(as allegedly higher) to other equally high values.

Such a person is not just moral, he is fully cultured.

Staying ordinary a normal person(not a saint), he does not avoid sin, immorality. After all: "A clear conscience is an invention of the devil." And he suffers, if he sins, strongly and for a long time. In general, he is often ashamed of himself and of others.

But his torment is internal, it is his torment, and they should not cause pain, or even inconvenience, to other people. He doesn't show them off.

Of course, delicacy and tact do not presuppose moral amorphism and inactivity. But the type of moral activity in the case under consideration is completely different from that on the second level.

It is for the highest level of culture that it is common to fight evil with the help of judgment not on others, but on oneself. And this is primarily to influence others. Of course, at this level there is also an active opposition to evil with manifestations of strength, courage, and fortitude. It is also possible that evil is condemned when it is counteracted, when a person finds himself in moral opposition to the obvious anti-humanity of the intentions and actions of other people (fascism, racism, anti-Semitism, etc.). That is, this level is not characterized by the position of non-resistance to evil by violence.

Moral culture the highest standard not isolated from other spheres of culture. This culture is full-fledged precisely because truth, goodness, beauty are all in this case just different expressions of one thing - human humanity. And it must be defended.