Summary: The concept of morality. moral leader
heat exchange 3) health preservation; 4) physical activity.
2. To the needs of a person, due to his biological
organization includes the need for:
1) self-realization; 2) self-preservation; 3) self-knowledge; 4) self-education
3. Personality is:
1) any representative human society; 2) socially significant features that characterize a person as a member of society; 3) every human individual; 4) a set of biological and social characteristics of a person.
4. Individuality is:
1) specific features inherent in a person as a biological organism; 2) the temperament of a person, his character; 3) the unique originality of both natural and social in man; 4) the totality of human needs and abilities.
5. Personal socialization is:
1) communication with others; 2) change in social status; 3) the assimilation of social experience accumulated by mankind; 4) the transition from one social group to another.
6. Sign human activity that distinguishes it from animal behavior is:
1) manifestation of activity; 2) goal setting; 3) adaptation to the surrounding world; 4) interaction with nature.
7. What is “ecological imbalance”?:
a) a sharp deterioration in the state of the natural environment;
b) changes in the ecosystem, leading, ultimately, to its replacement by another ecosystem for a long or indefinite period.
8. What area does the concept of "morality" belong to:
a) social;
b) spiritual;
c) political;
d) economic.
9. Choose the correct statements:
a) Man's freedom consists in his ability to live outside society.
b) No person - no society.
c) Each new generation is included in the already established social relations.
d) The life of society is not subject to change.
e) Knowledge, labor skills, moral standards are products community development.
10. Choose the correct statements:
a) Labor creates everything necessary for human life.
b) Throughout history, society has regarded work as the greatest good.
c) Labor is connected with nature and affects - directly or indirectly - natural objects.
d) The advent of automatic technology frees man from the need to work.
e) The introduction of machines into production has made it possible to replace the human hand in many operations.
11. Choose the correct statements:
a) Political relations always concern power, the state.
b) Politics and political relations arose with the advent of human society.
c) Only the state issues laws that are binding on all its citizens.
d) The interests of large social communities are formulated and expressed by political parties.
e) Membership in one of the political parties is the duty of every citizen.
12. What are the factors of production?:
3) capital;
4) entrepreneurial abilities;
5) information.
13. What type of economy is most common?:
a) traditional;
b) centralized;
c) market;
d) mixed.
14. Choose the correct statement:
a) the main principle of the market - the transaction should be profitable either only for the seller, or only for the buyer;
b) the main problem of the economy is the distribution of unlimited resources;
c) the three main questions of economics - what, how and for whom to produce.
15. Adjust:
1) power, state, presidential elections, suffrage
2) production of material goods, finance, banks, trade
3) classes, nations, primary collectives, inequality
4) theater, religion, science, moral standards, values
A) the spiritual sphere of society
B) the social sphere of society
C) the economic sphere of society
D) the political sphere of society
INTRODUCTION……………………………………………………………………………….3
Chapter 1. THE CONCEPT OF MORALITY………………………………………………..4
Chapter.2. ORIGINS OF MORALITY………………………………………………….9
Chapter.3. NATURAL SCIENTIFIC JUSTIFICATION OF MORALITY…….14
Chapter.4. MORAL ISSUES…………………………………………...21
Chapter.5. APHORISMS ON THE TOPIC OF MORALITY…………………………………24
CONCLUSION……………………………………………………………………………26
LIST OF USED LITERATURE…………………………………………28
INTRODUCTION
People have always felt in morality some strange, absolute power, which simply could not be called powerful - so it surpassed all human ideas about the strength and power of the mind.
G. Miroshnichenko
Morality is a purely historical social phenomenon, the secret of which lies in the conditions of production and reproduction of society, namely the establishment of such simple truths that moral consciousness, like any consciousness, “can never be anything else than conscious being”, which, therefore, the moral renewal of man and society not only is not the basis and producing cause of the historical process, but can itself be rationally comprehended and correctly understood only as a moment of practical world-transforming activity, marked a revolution in the views on morality, laid the foundation for its scientific understanding . Morality in its essence is a historical phenomenon, it changes radically from epoch to epoch. “There is no doubt that in this case, in morality, as in all other branches of human knowledge, progress is generally observed.” However, being a secondary, derivative phenomenon, morality at the same time has relative independence, in particular, it has its own logic of historical movement, has a reverse effect on the development of the economic basis, and plays a socially active role in society.
In a word, the secret of morality lies not in the individual and not in itself; as a secondary, superstructural phenomenon, its origins and goals go into material and economic needs, and its content, as already noted, cannot be anything other than a conscious social being.
In order to reveal the specificity of morality, its internal qualitative boundaries, it is necessary to determine its originality within the framework of the social consciousness itself. In the era of globalization of the economy, the economy requires a natural scientific justification for morality.
Chapter 1. THE CONCEPT OF MORALS.
Having opened the "Big Encyclopedic Dictionary" on the word "morality", we will read: "morality" - see "morality". And in the "Explanatory Dictionary of the Russian Language" it is said: "Morality is the rules of morality, as well as morality itself." Therefore, the identity of these concepts is assumed. It is interesting that the word "morality" is absent in the German language at all. "Die Moral" is translated both as "morality" and as "morality". Also in two meanings (morality and morality) the word "die Sittlichkeit" (conformity to customs, decency) is used.
MORAL (from Latin moralis - concerning mores):
1) morality, a special form of social consciousness and the type of social relations (moral relations); one of the main ways to regulate human actions in society with the help of norms. Unlike a simple custom or tradition, moral norms receive an ideological justification in the form of ideals of good and evil, due, justice, etc. Unlike law, the fulfillment of the requirements of morality is sanctioned only by forms spiritual impact(public assessment, approval or condemnation). Along with universal human elements, morality includes historically transient norms, principles, and ideals. Morality is studied by a special philosophical discipline - ethics.
2) A separate practical moral instruction, moralizing (the moral of the fable, etc.).
MORALITY is a regulating function of human behavior. According to Z. Freud, its essence comes down to limiting drives.
MORALITY - the general tendency to behave in a way that is consistent with the moral code of society. The term means that such behavior is arbitrary; one who obeys this code against his will is not considered moral.
MORALITY is the acceptance of responsibility for one's actions. Since, as follows from the definition, morality is based on free will, only a free being can be moral. Unlike morality, which is an external requirement for the behavior of an individual, along with the law, morality is an internal attitude of an individual to act in accordance with his conscience.
MORALITY (moral) values are what the ancient Greeks called "ethical virtues". The ancient sages considered prudence, benevolence, courage, and justice to be the main of these virtues. In Judaism, Christianity, Islam, the highest moral values are associated with faith in God and zealous reverence for him. Honesty, fidelity, respect for elders, diligence, patriotism are revered as moral values among all peoples. And although in life people do not always show such qualities, they are highly valued by people, and those who possess them are respected. These values, presented in their impeccable, absolutely complete and perfect expression, act as ethical ideals.
The subject area of the term morality includes 3 definitions:
PRECONVENTIONAL MORALITY - the first level of moral development in Kohlberg's theory, when a person follows the rules in order to avoid punishment and earn a reward
CONVENTIONAL MORALITY - the second level of moral development in Kohlberg's theory, when special attention is paid to the implementation of rules determined by the approval of other people ...
POSTCONVENTIONAL MORALITY is the third level of moral development in Kohlberg's theory, when moral judgment is based on individual principles and conscience.
MORAL (moral) regulations are the rules of behavior focused on the specified values. Moral regulations are varied. Each individual chooses (consciously or unconsciously) in the space of culture those of them that are most suitable for him. Among them there may be those that are not approved by others. But in every more or less stable culture there is a certain system of universally recognized moral regulations, which, according to tradition, are considered binding on everyone. Such regulations are the norms of morality. It is clear that moral values and ideals, on the one hand, and moral regulations and norms, on the other, are inextricably linked. Any moral value presupposes the presence of appropriate regulators of behavior aimed at it. And any moral regulator implies the existence of a value to which it is directed. If honesty is a moral value, then the regulative follows: "To be honest." And vice versa, if a person, by virtue of his inner conviction, follows the regulation: “Be honest,” then honesty is a moral value for him. Such interrelation of moral values and regulations in many cases makes their separate consideration unnecessary. Speaking of honesty, they often mean both honesty as a value and a regulator that requires being honest. When it comes to characteristics that are equally related to both moral values and ideals and moral regulations and norms, they are usually called the principles of morality (morality, ethics).
The most important feature of morality is the finality of moral values and the imperative nature of moral regulations. This means that the principles of morality are valuable in themselves. That is, to questions, for example: “Why do we need moral values?”, “Why strive for moral values?”, “Why should a person observe moral standards?” - cannot be answered otherwise than to admit that the purpose for which a person follows moral principles is to follow them. There is no tautology here: simply following moral principles is an end in itself; the highest, final goal and there are no other goals that one would like to achieve by following moral principles. They are not a means to an end beyond their own.
MORALITY is a Russian word derived from the root "nature". It first entered the dictionary of the Russian language in the 18th century and began to be used along with the words "ethics" and "morality" as their synonyms.
And yet we take the liberty of asserting that the concept of "morality" is different from the concept of "morality". By definition, morality is a set of unwritten norms of behavior established in a given society that regulate relations between people. We emphasize - in this society, because in another society or in a different era, these norms can be completely different. Moral evaluation is always carried out strangers: relatives, colleagues, neighbors, finally, just a crowd. As the English writer Jerome K. Jerome remarked, “The heaviest burden is the thought of what people will say about us.” Unlike morality, morality presupposes that a person has an internal moral regulator. Thus, it can be argued that morality is personal morality, self-esteem.
There are people who stand out sharply among their contemporaries for their high morality. So, Socrates was called "the genius of morality." True, such a “title” was assigned to him by much later generations. And this is quite understandable: it is not for nothing that the Bible says that "a prophet cannot be mocked, only in his own house and among his relatives."
"Geniuses of morality" were at all times, but it seems that they are much less than other geniuses. For example, you can call AD Sakharov such a genius. Probably, Bulat Okudzhava should also be included among them, who answered the immoral proposal of one high-ranking official as follows: “I see you for the last time, but I will be with myself until the end of my days.” And what is remarkable is that none of the truly moral people has ever boasted of their morality.
Some theologians and philosophers, such as Immanuel Kant, believed that a person has innate ideas about good and evil, i.e. internal moral law. However, life experience does not confirm this thesis. How else to explain the fact that people of different nationalities and religions have very different moral rules? A child is born indifferent to any moral or ethical principles and acquires them in the process of education. Therefore, children need to be taught morality just as we teach them everything else - science, music. And this teaching of morality requires constant attention and improvement.
According to Nietzsche, what the philosophers called the "justification of morality", which they demanded of themselves, was, in fact, only a scientific form of trust and belief in the prevailing morality, a new way of expressing it and, therefore, simply a factual position within a certain definite systems of moral concepts - even, in the end, a kind of denial of the very possibility and the very right to pose this morality as a problem - in any case, the complete opposite of the study, decomposition, vivisection and criticism of just this.
And so, what is MORALITY - THIS is the defining aspect of culture, its form, which gives the general basis for human activity, from the individual to society, from humanity to a small group. Destruction of morality. leads to the disintegration, disintegration of society, to a catastrophe; moral change. leads to changes in social relations. Society protects the established morality. through social integrators, through various kinds of social institutions, through the protection of cultural values. The absence or weakness of these mechanisms deprives society of the ability to protect morality. from distant and hidden threats, which makes it vulnerable to unexpected dangers of disorganization, moral decay. This makes society morally and organizationally disorganized. Morality includes the possibility of a variety of moral Ideals associated with various options unity of the integration of society. In those cultures where the formation of a moral foundation is undergoing a long crisis, where it is burdened by a split, the moral aspect of culture is in constant agitation. In any culture, morality acts as a dual opposition, for example, as conciliar - authoritarian, as traditional - liberal ideals, etc. Transitions from one pole of opposition to another can be carried out through inversion, i.e. through a logically instantaneous, explosive transition from one pole to another, or through mediation, i.e. slow creative development of a qualitatively new moral content, new dual oppositions. The ratio between inversion and mediation at each stage has an exceptionally great influence on the formation of morality and its content. The impetus for a change in ideals comes from the growth of an uncomfortable state.
Chapter.2. ORIGINS OF MORALITY
Human morality as a special form of human relations has evolved since ancient times. This perfectly characterizes the interest of society in it and the importance attached to morality as a form of social consciousness. Naturally, moral norms varied from era to era, and the attitude towards them has always been ambiguous.
In ancient times, "ethics" ("the doctrine of morality") meant life wisdom, "practical" knowledge about what happiness is and what are the means to achieve it. Ethics is the doctrine of morality, of instilling in a person the active-volitional, spiritual qualities that he needs first of all in public life, and then in his personal life. It teaches the practical rules of behavior and the way of life of the individual. But are morality, ethics and politics, as well as art, sciences? Is it possible to consider the teaching to observe the correct norms of behavior and lead a moral lifestyle as a science? According to Aristotle, "every reasoning is directed either to activity or creativity, or to the speculative ...". This means that through thinking a person makes the right choice in his actions and deeds, striving to achieve happiness, to realize the ethical ideal. The same can be said about works of art. The master embodies the ideal of beauty in his work in accordance with his understanding. This means that the practical sphere of life and various types of productive activity are impossible without thinking. Therefore, they are included in the realm of science, but they are not sciences in the strict sense of the word.
Moral activity is aimed at the person himself, at the development of the abilities inherent in him, especially his spiritual and moral forces, at improving his life, at realizing the meaning of his life and purpose. In the sphere of "activity" associated with free will, a person "chooses" a person who conforms his behavior and way of life with a moral ideal, with ideas and concepts of good and evil, proper and existing.
By this, Aristotle determined the subject of science, which he called ethics.
Christianity is undoubtedly one of the most majestic phenomena in the history of mankind, considering in the aspect moral standards. Religious morality is a set of moral concepts, principles, ethical standards, emerging under the direct influence of religious outlook. Arguing that morality has a supernatural, divine origin, preachers of all religions proclaim the eternity and immutability of their moral institutions, their timeless character.
Christian morality finds its expression in peculiar ideas and concepts of moral and immoral, in the totality of certain moral norms (for example, commandments), in specific religious and moral feelings ( christian love conscience, etc.) and some volitional qualities of a believer (patience, humility, etc.), as well as in the systems of moral theology and theological ethics. Together, these elements make up the Christian moral consciousness.
The main feature of Christian (as well as any religious) morality is that its main provisions are put in a mandatory connection with the dogmas of the dogma. Since the "God-revealed" dogmas of Christian doctrine are considered unchanged, the basic norms of Christian morality, in their abstract content, are also relatively stable, retaining their strength in each new generation of believers. This is the conservatism of religious morality, which, even in the changed socio-historical conditions, bears the burden of moral prejudices inherited from past times.
Another feature of Christian morality, arising from its connection with the dogmas of dogma, is that it contains such moral instructions that cannot be found in systems of non-religious morality. Such, for example, is the Christian doctrine of suffering-good, of forgiveness, of love for enemies, non-resistance to evil, and other provisions that are in conflict with the vital interests of real life of people. As for the provisions of Christianity, common with other systems of morality, they received a significant change in it under the influence of religious fantasy ideas.
In the most condensed form Christian morality can be defined as a system of moral ideas, concepts, norms and feelings and their corresponding behavior, closely related to the dogmas of the Christian dogma. Since religion is a fantastic reflection in the minds of people of the external forces that dominate them in their daily life, to the extent that real interhuman relations are reflected in the Christian consciousness in a form altered by religious fantasy.
At the basis of any code of morality lies a certain initial principle, a general criterion for the moral assessment of people's actions. Christianity has its own criterion for distinguishing between good and evil, moral and immoral behavior. Christianity puts forward its own criterion - the interest of saving personal immortal soul for eternal blissful life with God. Christian theologians say that God has put into the souls of people a certain universal, unchanging absolute "moral law." A Christian "feels the presence of the divine moral law", it is enough for him to listen to the voice of the deity in his soul in order to be moral.
The moral code of Christianity was created over the centuries, in different socio-historical conditions. As a result, one can find in it the most diverse ideological layers, reflecting the moral ideas of different social classes and groups of believers. The understanding of morality (moreover, its specificity), and its ethical concept, consistently developed in a number of special works, was the most developed, systematic and complete. Kant posed a number of critical problems related to the definition of the concept of morality. One of Kant's merits is that he separated the questions about the existence of God, the soul, freedom - questions of theoretical reason - from the question of practical reason: what should I do? The practical philosophy of Kant had a tremendous impact on the generations of philosophers that followed him (A. and W. Humboldt, A. Schopenhauer, F. Schelling, F. Hölderlin, and others).
The doctrine of morality is at the center of Kant's entire system. Kant succeeded in identifying, if not fully explaining, a number of specific features of morality. Morality is not the psychology of a person as such, it is not reduced to any elementary aspirations, feelings, inclinations, motives inherent in all people, nor to some special unique experiences, emotions, motives, different from all other mental parameters of a person. Morality, of course, can take the form of certain psychological phenomena in the mind of a person, but only through education, through the subordination of the elements of feelings and motives to a special logic of moral obligation. In general, morality is not reduced to the “internal mechanics” of a person’s mental impulses and experiences, but has a normative character, that is, it imputes a person to certain actions and the very motives for them according to their content, and not according to their psychological appearance, emotional coloring, mental attitude, etc. n. This is, first of all, the objectively obligatory nature of moral demands in relation to individual consciousness. With this methodological distinction between the "logic of feelings" and the "logic of morality", Kant managed to discover the essence of the moral conflict in the sphere of individual consciousness in the conflict of duty and inclinations, drives, desires, direct aspirations. According to Kant, duty is a one-sided and lasting integrity, a real alternative to moral softness and opposes the latter as principledness to compromises. One of Kant's historical merits in the development of the concept of morality is his indication of the fundamental universality of moral requirements, which distinguishes morality from many other similar social norms (customs, traditions). The paradox of Kantian ethics is that, although moral action is aimed at the realization of natural and moral perfection, it is impossible to achieve it in this world. Kant tried to outline and resolve the paradoxes of his ethics without resorting to the idea of God. He sees in morality a spiritual source of radical transformation and renewal of man and society.
Kant's formulation of the problem of the autonomy of ethics, consideration of the ethical ideal, reflections on the practical nature of morality, etc., are recognized as an invaluable contribution to philosophy.
Chapter.3. NATURAL SCIENTIFIC JUSTIFICATION OF MORALITY
Over the past hundred years, new branches of knowledge have been created under the name of the science of man (anthropology), the science of primitive social institutions (prehistoric ethnology) and the history of religions, opening up to us a completely new understanding of the entire course of human development. However, thanks to discoveries in the field of physics regarding the structure celestial bodies and substances in general, new concepts about the life of the universe were developed. At the same time, the previous teachings about the origin of life, about the position of man in the universe, about the essence of the mind were radically changed due to the rapid development of the science of life (biology) and the emergence of the theory of development (evolution), as well as due to the progress of the science of mental life (psychology). ) of humans and animals.
To say that in all their branches - with the possible exception of astronomy - the sciences made more progress during the nineteenth century than during any three or four centuries of earlier times, would be insufficient. We need to go back more than two thousand years, to the heyday of philosophy in Ancient Greece to find the same awakening of the human mind, but this comparison would also be wrong, since then man had not yet reached such a possession of technology as we see now; the development of technology finally gives man the opportunity to free himself from slave labor.
At the same time, a bold, bold spirit of inventiveness has developed in modern humanity, brought to life by recent advances in science; and inventions, rapidly succeeding each other, have increased the productive capacity of human labor to such an extent that it has at last become possible for modern educated peoples to achieve such a general welfare, which could not have been dreamed of either in antiquity, or in the Middle Ages, or in the first half of the 19th century. For the first time, mankind can say that its ability to satisfy all its needs has surpassed its needs, that now it is no longer necessary to impose the yoke of poverty and humiliation on entire classes of people in order to give well-being to a few and facilitate their further mental development. General contentment - without imposing the burden of overwhelming and depersonalizing labor on anyone - was now possible; and humanity can finally rebuild its entire social life on the basis of justice.
It is difficult to say in advance whether the modern educated peoples will have enough building and social creativity and courage to use the conquests of the human mind for the common good. But one thing is certain: the recent flowering of science has already created the mental atmosphere necessary to call into being the proper forces; and he has already given us the knowledge we need to accomplish this great task.
Returning to a sound philosophy of nature, which had been neglected since the time of Ancient Greece until Bacon awakened scientific research from its long slumber, modern science has developed the foundations of a philosophy of the universe, free from supernatural hypotheses and from the metaphysical "mythology of thoughts" - a philosophy so great, poetic and inspiring, and so imbued with the spirit of liberation that it is certainly capable of calling new forces into life. Man no longer needs to clothe his ideals of moral beauty and his ideas of a justly built society in a veil of superstition; he has nothing to wait for the restructuring of society from the Highest Wisdom. He can borrow his ideals from nature, and from the study of her life he can draw the necessary strength.
One of the main achievements of modern science was that it proved the indestructibility of energy, no matter what transformations it undergoes. For physicists and mathematicians, this idea was a rich source of the most diverse discoveries, and, in essence, all modern research is imbued with it. But the philosophical significance of this discovery is equally important. It teaches man to understand the life of the universe as a continuous, endless chain of transformations of energy; mechanical motion can be transformed into sound, into heat, into light, into electricity; and vice versa, each of these types of energy can be converted into others. And among all these transformations, the birth of our planet, the gradual development of its life, its final decomposition in the future and the transition back into the great cosmos, its absorption by the universe are only infinitely small phenomena - a simple minute in the life of the starry worlds.
The same happens in the study of organic life. The investigations made in the vast intermediate region separating the inorganic world from the organic, where the simplest processes of life in lower fungi can hardly be distinguished, and even then not completely, from the chemical movements of atoms that constantly occur in complex bodies - these studies have taken away from vital phenomena their mysterious mystical character. At the same time, our concepts of life have expanded so much that we are now accustomed to looking at accumulations of matter in the universe - solid, liquid and gaseous (such are some of the nebulae of the stellar world) - as something living and going through the same cycles of development and decomposition that living things go through. creatures. Then, returning to the thoughts that once made their way in Ancient Greece, modern science has traced step by step the wondrous development of living beings, beginning with the simplest forms, hardly worthy of the name of organisms, up to the endless variety of living beings that now inhabit our planet and give it its the best beauty. And, finally, having mastered us with the idea that every creature is to a large extent a product of the environment in which it lives, biology has solved one of the greatest mysteries of nature: it has explained the adaptations to the conditions of life that we encounter at every step.
Even in the most mysterious of all manifestations of life, in the realm of feeling and thought, where the human mind has to catch the very processes by which impressions received from the outside are imprinted in it - even in this area, still the darkest of all, man has already succeeded look into the mechanism of thinking, following the methods of investigation adopted by physiology.
Finally, in the vast field of human institutions, customs and laws, superstitions, beliefs and ideals, such light has been shed by the anthropological schools of history, jurisprudence and political economy, that it can already be said with certainty that the desire for "the greatest happiness of the greatest number of people" no longer exists. a dream, not a utopia. It is possible; moreover, it has also been proved that the welfare and happiness of neither an entire people, nor an individual class, can be based, even temporarily, on the oppression of other classes, nations, and races.
Modern science has thus achieved a double goal. On the one hand, it gave a person a very valuable lesson in modesty. It teaches him to consider himself only an infinitely small part of the universe. She knocked him out of narrow egoistic isolation and dispelled his self-conceit, by virtue of which he considered himself the center of the universe and the object of the Creator's special care. She teaches him to understand that without the great whole, our "I" is nothing; that the 'I' cannot even define itself without some 'You'. And at the same time, science has shown how powerful humanity is in its progressive development, if it skillfully uses the boundless energy of nature.
Thus, science and philosophy have given us both the material strength and the freedom of thought necessary to call into being agents who are capable of moving humanity onto a new path of universal progress. There is, however, one branch of knowledge left behind the others. This branch is ethics, the doctrine of the basic principles of morality. Such a doctrine, which would be in accordance with the modern state of science and would use its achievements to build the foundations of morality on a wide philosophical basis, and would give educated peoples the strength to inspire them for the upcoming great restructuring - such a teaching has not yet appeared. Meanwhile, the need is felt everywhere and everywhere. A new realistic science of morality, liberated from religious dogmatism, superstition and metaphysical mythology, just as modern natural science philosophy has already been liberated, and at the same time inspired by the highest feelings and bright hopes inspired by modern knowledge about man and his history - that's what urgently demanded by mankind.
That such a science is possible is beyond doubt. If the study of nature has given us the foundations of philosophy, embracing the life of the entire universe, the development of living beings on earth, the laws of mental life and the development of societies, then this same study should give us a natural explanation of the sources of moral feeling. And it must show us where the forces lie that are capable of raising the moral feeling to ever greater heights and purity. If the contemplation of the universe and close acquaintance with nature could inspire the great naturalists and poets of the nineteenth century with high inspiration, if penetration into the depths of nature could increase the pace of life in Goethe, Byron, Shelley, Lermontov while contemplating a roaring storm, a calm and majestic mountain range or a dark forest and of its inhabitants, why could not a deeper insight into the life of man and his fate equally inspire the poet. When the poet finds real expression for his feeling of communication with the Cosmos and unity with all of humanity, he becomes able to inspire millions of people with his high impulse. He makes them feel the best forces in themselves, he awakens in them the desire to become even better. It awakens in people the very ecstasy that was previously considered the property of religion. Indeed, what are the psalms, in which many see the highest expression of religious feeling, or the most poetic parts sacred books East, if not attempts to express the ecstasy of a person when contemplating the universe, if not the awakening in him of a sense of the poetry of nature.
One of the differences between man and animals, in addition to walking upright, the development of the hand, the manufacture of tools, reason, words, is morality. The birth of morality is the most important stage of anthropogenesis - the formation of man.
“Abstract thinking gave man dominance over the entire non-specific environment and thereby unleashed intraspecific selection,” says one of the founders of ethology, K. Lorenz. The “track record” of such selection should probably also include the hypertrophied cruelty that we still suffer from today. By giving man a verbal language, abstract thinking endowed him with the possibility of cultural development and transmission of supra-individual experience, but this also entailed such drastic changes in the conditions of his life that the adaptive capacity of his instincts collapsed. You might think that every gift that a person gets from his thinking, in principle, should be paid for by some kind of dangerous misfortune that inevitably follows. Fortunately for us, this is not so, because from abstract thinking grows that reasonable responsibility of a person, on which alone the hope of coping with ever-growing dangers is based.
The triumphal cry of wild geese observed by K. Lorenz resembles love, which is stronger than death; fights between rat packs resemble blood feuds and a war of extermination. As in many ways, after all, man is close to animals: the more ethology develops, the more fair this conclusion becomes. But much that is clearly social in man also went to him as compensation for some biological shortcomings or excessive advantages over other species. Such is morality.
Dangerous predators (such as wolves) have selective mechanisms that prohibit the killing of a member of their own species. Non-dangerous animals (chimpanzees) do not have such mechanisms. Man does not either, since he does not have the "nature of a predator" and he does not have a natural weapon belonging to his body with which he could kill a large animal. “When the invention of artificial weapons opened up new possibilities for killing, the previous balance between the relatively weak prohibitions on aggression and the same weak possibilities for killing was fundamentally upset.”
Man does not have natural mechanisms for killing his own kind and therefore, like wolves, there is no instinct forbidding the killing of a member of his own species. But a person has developed artificial means of destroying his own kind, and in parallel, artificial mechanisms have developed in him as a means of self-preservation, prohibiting the killing of a representative of his own species. This is morality, which is a social evolutionary mechanism.
But social ethics is only the first stage of morality. Man has now created artificial means that allow him to destroy the entire planet, which he successfully does. If man continues to exterminate the species of animals and plants inhabiting the Earth, then, in accordance with the basic law of ecology - the science of the relationship of living organisms with the environment - a decrease in diversity in the biosphere will lead to a weakening of its stability and, ultimately, the death of man himself, who cannot exist. outside the biosphere. To prevent this from happening, morality must rise to a new level, spreading to all of nature, that is, becoming an ecological ethics that prohibits the destruction of nature.
Such a process can be called the deepening of morality, firstly, because the criterion of morality is conscience, which is in the depths of human soul, and, trying to listen to this inner voice, a person, as it were, plunges into himself. The second reason is related to the emergence of the concept of "deep ecology", which calls a person to more careful attitude to nature from the standpoint of ecological ethics, spreading moral principles on the relationship between man and nature.
Ecology deepens into the realm of the moral. The "expanding consciousness" model also has an obvious ecological significance, which made it possible to talk about the expansion of consciousness in "deep ecology". So, from the expanding Universe to the expanding consciousness and deepening morality. These are not random parallels. The development of the Universe leads to social changes - this is one of the conclusions, namely ethical, from modern concepts of natural science.
When we survey the enormous successes of the natural sciences during the nineteenth century and see what they promise us in their further development, we cannot but be aware that a new phase is opening before humanity in its life, or at least what it has in its the hands of all means to open such a new era.
Chapter.4. MORAL ISSUES
The bus outside the city was not too crowded, however, all the seats were taken. Who goes where: who - home, who - to work. One happy young family in full force - mom, dad, a two-year-old baby and a girl of about twelve, apparently, is going to the dacha. Everyone has fun, the children are happy - in general, a complete idyll. At the next stop, an elderly woman enters, there is no doubt that it is very difficult for her to stand. But none of the two parents ever gave way to the old woman, and even the girl, freely lounging on the seat, could not even come up with such a thing. How does she know that old women need to give way, who taught her this, who set an example?
It is often said today that modern society morality has fallen, that moral norms are being destroyed.
AT explanatory dictionary of the Russian language, morality is “internal, spiritual qualities that guide a person, ethical norms; rules of behavior". If now someone talks about morality, he will most likely be accused of hypocrisy and hypocrisy. It has become unfashionable and not prestigious to observe the norms of morality. Elderly people say that only a few decades ago people were different and did not hesitate to be polite, helpful. And today it is embarrassing for us to give a hand to a woman, to help a blind man cross the road. But this is the natural state of man, his true nature.
The story of the destruction of this true nature is vividly depicted in one Chinese poem:
“In the 50s, people helped each other,
In the 60s, people fought each other,
In the 70's people lied to each other
In the 80s people only cared about themselves
In the 90s, people took advantage of everyone they met."
Man was created by God, and this obliges us to live according to His laws. But we are used to living by our own laws, however, are they correct?
From childhood we were taught that the concepts of “struggle” and “happiness” are synonymous, that nobility and honor are relics of the past. Gradually, the older generation began to forget about love and mercy, while the youth do not think about it.
The first lessons of morality, morality, ethics we receive in the family.
Let's remember the ancient sages. Many of them gave great importance ethics family relations believing that all good things begin with the family. Confucius, for example, noted that “as long as traditions are maintained in the family, social morality is naturally maintained, and thus the improvement of oneself can lead to the prosperity of the family and the state, and, in the end, bring peace to everyone.” And this is what we miss so much!
Most of all, Nietzsche's thought was attracted by questions of moral philosophy: the problem of morality in the strict sense - the origin and significance of the norms and ideals of human activity, and the problem of moral worldview - the meaning and value human life. Not only theoretical interest and "impersonal objective curiosity" attracted him to these problems: in them he saw the task of his life, his personal business. "All great problems," he says, "require great love", with all its passion and with the enthusiasm that a person brings to a dear thing for her. "There is a huge difference in how the thinker relates to his problems: whether personally, seeing in them his fate, his need, and also his best happiness, - or "impersonal", touching them and grasping them with tentacles of cold thought and curiosity; you can probably give your word that in the latter case nothing will come of it"
“Why, then,” says Nietzsche, “until now I have not met anyone, even in books, who would stand for morality in such a personal position, who would know morality as a problem and feel this problem as his personal need, torment, passion and voluptuousness? As you can see, hitherto morality was not a problem at all, but rather what people finally agreed on after all the mistrust, quarrels and contradictions - a sacred place in the world, where thinkers sighed calmly, came to life and rested from themselves. Philosophers have hitherto sought to justify morality, and each of them thought that he had justified it; morality itself was considered something "given" by everyone. They neglected the more modest, apparently "covered with dust and mold" task of collecting minor facts of the moral life of mankind, describing and history of moral consciousness, in its diverse forms and various stages of development. Precisely because moralists were too rudely familiar with moral facts, in arbitrary extraction or accidental reduction, in the form of the morality of the people around them, their estate, their church, their modernity, their climate or earthly belt, precisely because they were too badly familiar, and not very willing to get acquainted, with the peoples, times and past eras - they did not meet with real problems of morality, which arise only when comparing different moral views. Strange as it may seem, in the entire "science of morality" that existed hitherto, there was not yet the very problem of morality, there was not even a suspicion that there was something problematic here.
What philosophers called the "justification of morality", which they demanded of themselves, was, in fact, only a scientific form of trust and belief in the prevailing morality, a new way of expressing it, and, therefore, simply a factual position within some specific system of moral concepts. , - even, in the end, a kind of denial of the very possibility and the very right to pose this morality as a problem - in any case, the complete opposite of the study, decomposition, vivisection and criticism of just this.
Meanwhile, in order to really seriously pose the problem of morality and its value - not to mention solving it - one must rise not only above private moral views, no matter how widespread and generally recognized, no matter how deeply they are rooted in our feelings, life and culture: we need to rise above and beyond any moral assessments, as such, to pass "beyond good and evil", and to pass not only abstractly, in thought, but also in feelings and in life. "To see how high the towers rise in the city, one must go out of the city."
Chapter.5. APHORISMS ON THE THEME OF MORALITY
The main condition of morality is the desire to become moral
Morality does not depend on hereditary factors
K.Vasiliev
So, in everything you want people to do to you, do the same to them; for in this is the law and the prophets
By the name of morality, we mean not only outward propriety, but also the whole inner basis of motives.
Ya.A.Kamensky
The moral qualities of a person must be judged not by his individual efforts, but by his daily life.
B. Pascal
"Good and moral are one and the same."
"Reasonable and moral always coincide"
“Two exact sciences: mathematics and moral teaching. These sciences are exact and undoubted because all people have the same mind, which perceives mathematics, and the same spiritual nature, which perceives (the doctrine of life) the moral doctrine.
“It is not the quantity of knowledge that is important, but its quality. Nobody can know everything, but it is shameful and harmful to pretend that you know what you don’t know.”
“The goal of the life of every single person is one: perfection in goodness. And therefore, only the knowledge that leads to this is needed.
"Knowledge without a moral basis means nothing."
“It seems to us that the most important work in the world is work on something visible: to build a house, plow a field, feed livestock, collect fruits, and work on one’s soul, on something invisible, is an unimportant business, such as may or may not be done. Meanwhile, this is only one thing, work on the soul, on doing better and kinder every day, only this work is real, and all other work, visible, is useful only when this main work is done on the soul.
L. N. Tolstoy
“Socrates constantly pointed out to his students that with a properly placed education in each science, one must reach only a certain limit, which should not be crossed.
He had such a low opinion of them not out of ignorance, since he himself studied these sciences, but because he did not want time and effort to be spent on unnecessary studies that could be used for the most necessary thing for a person: for his moral improvement.
Xenophon
“Wisdom is not about knowing a lot. We cannot know everything. Wisdom is not in knowing as much as possible, but in knowing what knowledge is most needed, what is less and what is even less needed. Of all the knowledge that a person needs, the most important is the knowledge of how to live well, i.e. to live in such a way as to do as little evil as possible and as much good as possible. In our time, people study all sorts of unnecessary sciences, and do not study this one, the most necessary.
“The higher a person is in mental and moral development, the more pleasure life gives him, the freer he is.”
“For a man there is no bliss in immorality; it is only in morality and virtue that he achieves the highest bliss.
A. I. Herzen
CONCLUSION
The "Golden Rule of Morality" is the oldest ethical standard of human behavior. Its most common formulation is: "Do not treat others as you would not like them to treat you." The "golden rule" is already found in the early written records of many cultures (In the teachings of Confucius, in the ancient Indian Mahabrat, in the Bible, in Homer's Odyssey, etc.) and firmly enters the consciousness of subsequent eras.In Russian, it appears in the form of a proverb "What you do not love in another, do not do it yourself.
When this principle underlies the relationship of people, then we will achieve "heaven on earth" and during our lifetime, we will embody the ideal of the ancient and ancient philosophers, we will nullify wars and any differences, and there will be world peace. Just on this stage the existence of man, the realization of these hopes is not to be expected - the centrifugal force of human greed and anger is too great. It is impossible to build a heaven on earth in a world where money is elevated to the place of God, and their quantity is a measure of prestige.
Natural-science consciousness in the era of scientific and technological revolution actively invades all spheres of society, becomes a direct productive force. Despite the complexity of the content of science, it should be remembered that science is a phenomenon of a spiritual nature. Science is a system of knowledge about nature, society, and man. Scientific knowledge is a product of spiritual production, by its nature it is ideal. In science, the criterion of rational development of the world occupies the main place, and from the trinity of truth, goodness, beauty, truth acts as the leading value in it. Science is a historically established form of human activity aimed at understanding and transforming objective reality, such an area of spiritual production that results in purposefully selected and systematized facts, logically verified hypotheses, generalizing theories, fundamental and particular laws, as well as research methods. Thus, science is both a system of knowledge, and their production, and practically transforming activity based on them. Science, like all other forms of human exploration of reality, arises and develops from the need to meet the needs of society. The role and social significance of science are not limited to its explanatory function, because the main goal of knowledge is practical application. scientific knowledge. Thus, the forms of social consciousness, including naturally scientific, aesthetic and moral consciousness, determine the level of development of the spiritual life of society.
LIST OF USED LITERATURE
1.A.A. Gorelov. Concepts of modern natural science. - Moscow: Center Publishing House, 2000.-205 p.
2. Concepts of modern natural science: textbook / A.P. Sadokhin. - 2nd ed., revised. and additional - Moscow.: Publishing house UNITY-DANA, 2006. - 447 p.
3. A.A. Arutsev, B.V. Ermolaev, I.O. Kutateladze, M.S. Slutsky. Concepts of modern natural science. - Moscow: Tutorial MGOU, 2000.-348 p.
4. G.I. Ruzavin. Concepts of modern natural science: A textbook for universities. - Moscow: UNITI Publishing House, 2000. - 287 p.
5. M.S. Kunafin. Concepts of modern natural science: Textbook. - Ufa: Ufa Publishing House, 2003. - 488 p.
It is perhaps difficult to name the problems that have been worrying humanity for a long time as the problems of morality. A wide circle of people showing interest (scientific, business, philistine) in streamlining human relationships. If we take, for example, the treatise of the ancient Roman physician Galen “Hygiene of the Passions, or Moral Hygiene”, the research of the famous economist A. Smith on the theory of moral feelings, the most entertaining presentation of the foundations of morality presented by the Russian physiologist I.I. Mechnikov in "Etudes on the Nature of Man", one can see how historically long and tuned the interest in morality is among people of various professions and hobbies.
I.I. Mechnikov wrote that “solving the problems of human life must inevitably lead to a more precise definition of the foundations of morality. The latter should not have immediate pleasure, but the completion of the normal cycle of existence. In order to achieve this result, people must help each other much more than they do now.
So, the essence of morality as a real social phenomenon, the existence of which is associated with the first efforts of people to live and act together, first spontaneously, and then deliberately uniting, is that it is a vital condition for the survival of people, streamlining their social way of life. Such an alternative gave rise to a number of theoretical justifications, according to which a moral person is strictly adapted to the conditions of the external environment (English philosopher Spencer), and nature can be called the first teacher of the moral principle for a person (P.A. Kropotkin). G. Selye, the author of the generally accepted theory of stress, believes that it is biologically useful, and therefore moral standards should be based on biological laws, on the laws of human self-preservation.
One cannot but agree with such a position. Indeed, the creation of living conditions for a person, in the presence of which his psychosomatic characteristics are improved, acts, for example, as one of the most important requirements of morality. However, G. Selye is categorical, and therefore absolutizes the role of biological laws in constituting the decisive word for the social way of life of people. It is no coincidence that morality is generally recognized as a social phenomenon.
Morality as a social phenomenon is theoretically divided into at least two levels - attitudes and consciousness. Morality can be understood as the orientation of the relationship of the individual to people, to material and spiritual values, to the surrounding nature, to the whole living world. Morality expresses the measure of a person's awareness of his responsibility to society for his behavior, for the performance of his duties and the realization of rights.
A characteristic trend in the development of socialist society is the growth of the moral principle in it. In this regard, one can fix a number of regularities in the general process of the development of morality as an expression of the objective needs of socialist construction.
The scientific base of modern management is widely represented by various theoretical and applied branches of knowledge. Ethics, as a special scientific and theoretical discipline and as a normative-applied field of knowledge, professionally equipping the organizers of production, is called upon to occupy a due place among them.
Morality - in a broad sense - a special form of social consciousness and a type of social relations.
Morality - in the narrow sense - a set of principles and norms of people's behavior in relation to each other and society.
Morality is a value structure of consciousness, a socially necessary way of regulating human actions in all spheres of life, including work, life and attitude towards the environment.
First, about words. The words "morality", "morality", "ethics" are close in meaning. But they originated in three different languages. The word "ethics" comes from the Greek. ethos - temper, character, custom. It was introduced into use 2300 years ago by Aristotle, who called "ethical" the virtues or virtues of a person manifested in his behavior - such qualities as courage, prudence, honesty, and "ethics" - the science of these qualities. The word "morality" is of Latin origin. It is derived from lat. mos (pl. mores), which meant about the same as ethos in Greek - temper. custom. Cicero, following the example of Aristotle, formed from him the words moralis - moral and moralitas - morality, which became the Latin equivalent of the Greek words ethical and ethics. And “morality” is a Russian word that comes from the root “nature.” It first entered the dictionary of the Russian language in the 18th century and began to be used along with the words “ethics” and “morality” as their synonym. So three words with approximately the same meaning appeared in the Russian language. Over time, they acquired some semantic shades that distinguish them from each other. But in the practice of word usage, these words are practically interchangeable (and their semantic shades can almost always be caught from the context).
Moral culture, like all social culture, has two main aspects: 1) values and 2) regulations.
Moral (moral) values are what the ancient Greeks called "ethical virtues". The ancient sages considered prudence, benevolence, courage, and justice to be the main of these virtues. In Judaism, Christianity, Islam, the highest moral values are associated with faith in God and zealous reverence for him. Honesty, fidelity, respect for elders, diligence, patriotism are revered as moral values among all peoples. And although in life people do not always show such qualities, they are highly valued by people, and those who possess them are respected. These values, presented in their impeccable, absolutely complete and perfect expression, act as ethical ideals.
Moral (moral) regulatives are the rules of behavior focused on the specified values. Moral regulations are varied. Each individual chooses (consciously or unconsciously) in the space of culture those of them that are most suitable for him. Among them there may be those that are not approved by others. But in every more or less stable culture there is a certain system of universally recognized moral regulations, which, according to tradition, are considered binding on everyone. Such regulations are the norms of morality. AT Old Testament 10 such norms are listed - “the commandments of God”, written on the tablets, which were given by God to the prophet Moses when he climbed Mount Sinai (“Thou shalt not kill”, “Do not steal”, “Do not commit adultery”, etc.). The norms of true Christian behavior are the 7 commandments that Jesus Christ pointed out in the Sermon on the Mount: "Resist not evil"; “Give to the one who asks you, and do not turn away from the one who wants to borrow from you”; “Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who offend you and persecute you,” etc.
It is clear that moral values and ideals, on the one hand, and moral regulations and norms, on the other, are inextricably linked. Any moral value presupposes the presence of appropriate regulators of behavior aimed at it. And any moral regulator implies the existence of a value to which it is directed. If honesty is a moral value, then the regulative follows: "Be honest." And vice versa, if a person, by virtue of his inner conviction, follows the regulation: “Be honest,” then honesty is a moral value for him. Such interrelation of moral values and regulations in many cases makes their separate consideration unnecessary. Speaking of honesty, they often mean both honesty as a value and a regulator that requires being honest. When it comes to characteristics that are equally related to both moral values and ideals and moral regulations and norms, they are usually called the principles of morality (morality, ethics).
The most important feature of morality is the finality of moral values and the imperative nature of moral regulations. This means that the principles of morality are valuable in themselves. That is, to questions like: “Why do we need them?”, “Why should we strive for moral values?”, “Why should we observe moral standards?” - cannot be answered otherwise than to admit that the purpose for which we follow moral principles is to follow them. There is no tautology here: just following moral principles is an end in itself, that is, the highest, final goal, ”and there are no other goals that we would like to achieve by following them. They are not a means to an end beyond their own.
Acting as a sphere of labor communication, the collective has a significant impact on the expansion of the moral experience of people, on the acquisition of new practical knowledge and skills. The labor collective cannot but take into account the fact that people who have come to work already have their own moral experience.
At the same time, in the labor collective, thanks to the active involvement of people in socially useful activities and communication, as well as under the influence of ideological and educational work, the process of correcting people's moral stereotypes, their expectations and claims is going on. It has a collective tradition. Thus, the moral experience of the collective is clearly manifested in the form of the system of moral relations that has developed here, in the manner of the moral behavior of its members, characteristic of the collective.
The components of the collective moral experience are moral stereotypes, expectations, claims, traditions, skills and habits.
moral stereotypes. Stereotypes are views that are rigidly established in the minds of people, points of view of evaluation. Stereotypes can be not only individual. In a work collective where people work together and communicate for a long time, group stereotypes are formed. They express some stable points of view and assessments of the team on various issues of labor activity, relationships in the team.
Collective stereotypes primarily reflect the experience of people working together. They play a very significant role as spiritual values that people are guided by, according to which they determine their point of view, their moral position. If the stereotype of a conscientious attitude to work has been established in the team, then here many educational problems are removed from the agenda. If a negative moral stereotype has been established, then the stability of its manifestation through people's behavior causes a lot of difficulties.
Such negative moral stereotypes as the positions of " little man"and non-intervention, fear of conflicts, irresponsibility, priority of personal well-being, etc., are limiting factors in the development of personality consciousness. Sociological studies, fixing the prevalence of theft of socialist property in labor collectives, show that today "non-bearers" in a number of labor collectives are perceived as inevitable, and irresponsibility has become feature official behavior of a number of employees.
Moral expectations-claims. The structure of the collective consciousness contains the desire of people to satisfy various needs and interests, distant and immediate goals. Collective expectations-claims can be moral or immoral both in terms of their content and methods of implementation. Depending on this, the prayers of the behavior of the collective, the nature of its real actions are determined.
The labor collective has significant opportunities in the formation of positive expectations-claims of people. With the scientific and technical renewal of production, the development of full cost accounting, with the development of the social and cultural-health-improving base of production, conditions are being created to satisfy the various expectations and claims of the labor collective. All this will undoubtedly contribute to the collective integration of people's healthy moral expectations and claims, and therefore the corresponding practical actions for their implementation.
moral traditions. In labor collectives, the presence of various traditions is due to the diversity of spheres of their social life. Acting as a steadily recurring, established social relationship of people, traditions are a specific social mechanism for the functioning of the team. Revolutionary, militant, labor, international traditions, widespread in labor collectives, reflect all the best, including moral, that is in the social experience of different generations of people. Their role is also enormous in the moral formation of the labor collective. Traditions are a kind of steps in the spiritual development of the team. The constancy of their observance gives the moral life of the collective a high civic tone.
The moral traditions of the work collective include holding various meetings, debates, round tables, etc., at which such moral issues as duty, honor, dignity, effective methods of combating injustice, callousness, neglect of work, incorrect communication in a team. Many labor collectives have such an interesting moral tradition as the development and observance of the Laws of the struggle for the honor and dignity of the collective, for the moral character of the Soviet worker, the Moral Code of the labor collective, the Code of Social Norms of the collective, the Memos on ethics and etiquette of the leader's behavior. Such documents are evidence not only of the active moral creativity of labor collectives, but also of their interest in the introduction of moral traditions in everyday life team. The role of socialist competition in mastering moral norms is great. Traditions such as enlisting heroically dead soldiers into the brigade and performing additional tasks in connection with this, anniversary shifts in honor of the holidays, gratuitous work on the days of all-Union subbotniks, and charity events have a high moral meaning.
Moral skills and habits. These components of moral experience essentially determine the moral behavior of the members of the team. The reliability of observance of moral principles and norms of communication is largely determined by the moral skills and habits that are in the team. the need to observe the basic rules of human society eventually becomes a habit. The process of releasing a person from old negative habits in general, and moral ones in particular, is complex and lengthy.
The formation of moral skills and habits involves a preliminary serious educational work according to the statement in the team of healthy moral stereotypes and expectations-claims, values of orientation of its members. Of great importance in the establishment of moral skills and habits is the practical training of all members of the team in specific moral skills. For example, how to properly build your relationships with people in the process of work, during informal communication. Very valuable are various types of improvement in the team, which contribute to the development of such moral experience as comradely mutual assistance, a fair assessment of the achievements of other people, managing one's emotions when listening to criticism or any unpleasant words.
The moral sphere of the work collective will start, figuratively speaking, on three pillars: moral values, mechanisms of moral self-regulation and moral experience. We have identified the most significant for the practical activities of the management of the moral foundations of the workforce. We emphasize that it was not about the collective in general, but about its moral sphere, where the decisive role belongs to moral relations and conditions that form and function in the social life of the collective. A leader who knows about these foundations of the moral sphere of the work collective. A leader who knows about these foundations of the moral sphere of the work collective will be able to more intelligently maneuver them in educational work.
A business executive with developed business merits may, nevertheless, be unable to lead a team if he lacks moral and psychological qualities. But we must admit that we come to such an unambiguous understanding of the absolute necessity of such qualities for the implementation of managerial activities with a considerable delay. When a person was promoted to a leading position, it was customary to talk about his efficiency and ideological and political outlook. Of course, without having these qualities, it is impossible to lead, but the trouble is that moral and psychological qualities, such as honesty, incorruptibility, modesty, etc., were relegated to the background, and even the third plan and were compressed to a faceless, official-rounded formulas: "morally stable".
As a result, moral undemanding naturally led to sad consequences, giving way to leadership positions for immoral people. “And it is no coincidence that today we are so acutely confronted with negative phenomena in the moral sphere.”
In any work collective, everything connected with the moral and psychological qualities of the leader is perceived, for obvious reasons, with particular acuteness. These qualities are necessary to create a climate in the team conducive to the development of healthy interpersonal relationships, conscious discipline of labor relations, and strengthening people's sense of job satisfaction.
Moral and psychological qualities are different exceptional diversity, since the psychological structure of the personality itself is complex. Let us consider some of these qualities - those that seem to us the most characteristic.
The ability to attract people. A different leader seems to have everything necessary to become respected in his team: intelligence and knowledge, organizational skills and diligence, breadth of outlook and a correct understanding of the problems of the system, but respect is not won. For such a leader, in the words of Ferdowsi, "great virtues and glory are waning from a bad temper." The inability to establish normal, business-like relationships with subordinates based on an understanding of their psychology, the unwillingness to capture their moods and respond to them often nullify the efforts of the leader, give rise to an undesirable socio-psychological climate and work style in the system. The roots of many miscalculations in management should be sought precisely in the failure of its moral qualities. Therefore, in managerial activity, moral and psychological qualities are the same professional trait as political maturity, professional competence, and organizational skills. Business qualities, not ennobled by morality, may not justify themselves.
Recall that leadership is always leadership of people, their daily upbringing, and, above all, not by circulars, not instructions, not spacing, but by high organization, adherence to principles, justice, their own example, their moral character. People are impressed by a leader who is prone to collective decision-making, encouraging criticism and self-criticism, suppressing tendencies of bureaucracy and sycophancy, trusting employees and fairly evaluating the results of their work, preferring methods of persuasion to methods of coercion.
Of great importance is the ability of a manager to select his assistants, clearly distribute the functions, duties and responsibilities of each of them, provide them with the opportunity to independently resolve issues that arise during production, while maintaining operational control over the work of the links. Under all circumstances, the manager is called upon to be a clear leader.
A leader is a person who ensures the integration of group activities, unites and directs the actions of the entire group. Leadership characterizes relationships based on trust, recognition of a high level of qualification, readiness to support in all endeavors, personal sympathy, and the desire to learn from positive experience. Trust in a leader is determined by his human qualities, special authority, responsible attitude to business and people. The relationship of leadership in the optimal variant coincides with the formal powers of the manager.
The current stage of the restructuring of management in Russia is revolutionary, since, first of all, the psychology of the manager, the style of his economic behavior are undergoing changes, there is a reassessment by managers of their place and role in the management system. In an era of intense competition and global change, it is no longer enough for a leader to be just a manager, no matter how high his qualifications are. According to the current prevailing point of view, the activities of a manager are more technical in nature (planning, budgeting, organization, control). The scope of the manager-leader is much wider. Instead of a consistent, gradual development of such activities, the manager strives for radical transformation and renewal.
A leader sees opportunities in the future that others don't see.
He expresses his attitude in a concept, in a simple and clear picture, which, in essence, is a dream that reveals what the organization should become or in what direction it needs to develop. The manager seeks to understand this concept, explaining that it is feasible, but that its implementation depends on the contribution of each employee. By his example, his leadership role, by giving people credit for their success, by instilling pride in their work, he inspires employees to bring the concept to life.
The following main features of a modern leader can be distinguished:
Available to every employee, the tone of discussion of any problems is invariably friendly;
Deeply involved in the process of personnel management, constantly pays attention to incentive systems, personally knows a significant part of the employees, devotes a lot of time to finding suitable personnel and training them;
Does not tolerate a cabinet style of management, prefers to appear among ordinary workers and discuss problems on the ground, knows how to listen and hear, is decisive and persistent, willingly takes responsibility and often takes risks;
We tolerate the expression of open disagreement, delegate authority to performers, build relationships on trust;
He takes the blame for failures, without wasting time searching for the culprits, for him the most important thing is to overcome the mistake;
Encourages the independence of subordinates, and the measure of this independence exactly corresponds to the abilities and professionalism of the employee;
Unnecessarily, he does not interfere in the work of subordinates, but controls only the final result and sets new tasks;
Confident in himself and his own abilities, he perceives failures as a temporary phenomenon;
He constantly restructures his work, searches for and implements new things, so the organization he leads turns out to be more mobile and stable in crisis situations, functions effectively and develops intensively.
These features of the manager-leader are closely related to the features of his behavior and work style. In the conditions of market relations, the authoritarian style exhausts its possibilities. Democracy in management significantly increases the interest of the team in the final result of the work, mobilizes the energy of people, creates a favorable psychological atmosphere. What is this style? First, instructions and orders give way to persuasion, strict control to trust.
This reflects the transition from intra-organizational relations of the "boss-subordinate" type to relations of cooperation, cooperation of partners equally interested in the success of the business. Secondly, innovative managers strive to develop collective forms of work as a single “team”, which dramatically increases the mutual exchange of information between members of working groups. Thirdly, innovative managers are always open to any new ideas - from colleagues, subordinates, clients. Moreover, the behavior, priorities, values of these managers create an environment for those around them in which the free expression of ideas and the exchange of opinions become a natural form of working relationships. Fourthly, the leader-innovator strives in every possible way to create and maintain a good psychological climate in the team, he tries not to infringe on the interests of some employees at the expense of others, readily, and most importantly, publicly recognizes the merits of employees.
Let's sum up some results. What is a moral leader?
The following conclusion follows from what has been said above: the moral leader of the work collective needs to know well the mood of the people; promptly eliminate everything that prevents them from working and earning; skillfully communicate with informal leaders and leaders of your team, find a common language with them, involve them in social activities, not be afraid to delegate to them power (management) powers, enlist their support in the moral education of the team. With the negative behavior of informal leaders and leaders, it is necessary to take a set of measures to neutralize them, reorient them, and in extreme cases, to debunk them publicly.
The labor collective has a moral effect on people as long as it is continuously morally improving itself. V.A. Sukhomlinsky warned that one should be afraid of a stop in the moral development of people, be afraid of their moral surroundings. The same can be said about the labor collective. Constant moral improvement of the team is necessary.
The efforts of economic, party and social organizers of production should contribute to the achievement of this.
In order for subordinates to follow their leader, he must understand his followers, and they must understand the world around them and the situation in which they find themselves. Since both people and situations are constantly changing, the leader must be flexible enough to adapt to the ongoing change. Understanding the situation and knowing how to manage human resources are critical components of effective leadership. All this indicates that managerial work is one of those types of human activity that require specific personal qualities that make a particular person professionally suitable for managerial activities.
1. Sukhomlinsky V. A. "On education" - Moscow: Political Literature, 1982 - p. 270
2. Karmin A.S. Culturology: Culture of social relations. - St. Petersburg: Lan, 2000.
3. Tatarkevich V., On the happiness and perfection of man., M. 1981. - S. 26-335
4. Freud Z. Beyond the pleasure principle // Psychology of the unconscious. - M., 1989.- S. 382-484
5. http://psylist.net/uprav/kahruk2.htm
Criteriological approach to the category of morality requires, first of all, the achievement of understanding and orientation in the space of life and natural criteria in general in order to build a system of assessments of knowledge of the highest level. Such a desire is very difficult to fulfill, because morality itself is already such a high-level evaluation system that allows humanity and each individual to correlate virtually any actions and thoughts with each other.
Morality is a more detailed and subtle regulation of behavior than morality. The requirements of morality apply to any moment of behavior and to any life situation. It requires that every act of a Person correspond to its requirements, this also captures the sphere of attitude towards oneself. It follows from this that the sphere of morality is wider than the sphere of morality, but is less formalized and normative. Morality can be represented as a wide field of spontaneous formation of Human assessments of his behavior, including those that are not within the scope of moral norms. Some of these assessments are institutionalized over time and take the form of law. Until this happens, there will be big number immoral people who skillfully act in front of everyone, without breaking the law.
This word appeared in the Russian language in the 18th century, came from the root "nature" and began to be used as a synonym for the words "morality" and "ethics". However, after some time, these terms began to be distinguished.
Morality is a concept that refers to an individual and is understood subjectively. Morality is a life attitude certain person, which includes individual forms of behavior in certain situations, values, goals, concepts of good and evil, etc. in the understanding of the individual. Thus, morality is a purely individual concept. So, for one, living with a beloved girl out of wedlock and not cheating on her is quite moral, but for another, this is unacceptable, since living fully with a girl and not being married to her is an example of anti-moral behavior. The subjective point of view allows us to evaluate morality as high and low, depending on a particular opinion.
When we try to comprehend this concept, we first of all note that in the concept of morality in a special way, if not successfully, the knowledge of human civilization about the ideal and reality is combined: the ideal attracts reality to itself, forcing it to change according to moral principles.
In addition, this category, as an expanded concept, combines the essential social root cause of people's real actions: they voluntarily take on personal responsibilities for conforming their actions to certain general ideas (common mores) and for correlating these actions and their thoughts with the goals, objectives, criteria of society. . In a different way, life turns into a Winning Game for Everyone and Everyone.
A short dictionary of moral concepts to help parents.
Altruism- the ability to disinterestedly sacrifice one's own interests in favor of the interests of another; indifference, care for one's neighbor, mercy, self-denial, self-sacrifice. The opposite of selfishness.
Gratitude- a sense of gratitude for the attention rendered, for disinterested help; readiness to respond with mutual beneficence, "to return good for good."
Poverty- lack of wealth. The opposite of wealth, prosperity.
Idleness- idle pastime, lack of interest in useful and regular work, classes; loafer, idler, white-handed, idle, lazy.
heartlessness- about a person deprived of sensitivity, responsiveness, capable of being cruel; who is not touched by the sorrows and joys of others. The opposite of sensitivity, responsiveness, participation, attention.
Ruthlessness- inability to compassion and pity; heartless, merciless, unmerciful; "stone heart"
carelessness- about a person who does not bother himself with worries, does not think about the consequences of his actions, actions; careless, frivolous; "wind in the head"
shamelessness- when a person openly and sometimes grossly neglects generally accepted norms, the interests of others; impudent, impudent.
Defenseless- about someone who cannot protect himself on his own, does not have the means of self-defense; unarmed, disenfranchised, powerless, weak; "you can take it with your bare hands."
Indifference- a state of complete indifference, disinterest, an indifferent attitude to what is happening or to a person; coldness, insensibility. The opposite of participation, interest.
recklessness- about actions and behavior that are not consistent with the requirements of common sense; crazy, crazy.
Uncomplaining- about one who accepts without grumbling, without resistance, difficult conditions, an unfair attitude towards himself; meek, meek.
Beloruchka- one who avoids hard or dirty work is not accustomed to serious work; master
Selfless- a good deed of someone who does not seek personal gain and is able to take care of others more than himself; when there is no desire to acquire rewards for good deeds; unmercenary.
Unmercenary- one who distributes his property and helps people, demanding nothing in return.
Fearlessness- a positive character trait, expressed not so much in the absence of fear, but in the ability to overcome it; courage, boldness.
faux pas- a negative trait of character, manifested in the lack of sensitivity, cordiality, a sense of proportion in relation to people around. The opposite of tact, correctness.
beneficence- is manifested in care and compassion aimed at the benefit of people; benevolence and generosity, understanding the problems of another person and participation in his fate.
Benevolence- benevolence, benevolence, benevolence, friendliness, sympathy, friendliness.
Nobility- the ability to rise above selfish urges and act disinterestedly in the interests of other people; generosity (greatness of soul), selflessness, high morality, honesty, chivalry.
Wealth- prosperity, large personal property, prosperity in the family, household, significant funds, providing the necessary comfort in excess. The opposite of poverty, scarcity, misery.
talkativeness- talkativeness, verbosity, talkativeness, talkativeness, idle talk, jokes. The opposite of silence.
Vandalism- barbarism; senseless and brutal destruction, desecration of anything, including historical monuments and cultural values. The word vandalism comes from the name of an ancient Germanic tribe that destroyed Rome and destroyed its cultural values.
important - it is important to hold on, trying to show one's significance, to give oneself more importance than one should. Colloquial: to puff up, pout, puff up, turn up one's nose.
Politeness- showing courtesy and respect in dealing with people; attentiveness, goodwill, readiness to render service to everyone who needs it, delicacy, tact. The opposite of rudeness, rudeness, arrogance and contempt.
Generosity- nobility, when humanity exceeds the measure of generally accepted norms; self-sacrifice for the interests of others; renunciation of the requirement to punish the one who committed the act or caused the damage; humane attitude towards the vanquished.
Loyalty- perseverance in relationships and the performance of one's duties, duty, immutability in feelings. The faithful love their loved ones, are devoted and reliable in the family.
Perfidy- betrayal, treason, when a person grossly violates his obligations, established relationships or an oath.
Happy- Cheerful, cheerful. Cheerful person, cheerful mood, cheerful character. Opposite: sad, sad, dull, sad, boring.
materialism- an increased interest in things, in their possession to the detriment of spiritual interests.
Mutual Aid- mutual assistance, support given to each other, and relationships based on common interests and goals.
Understanding- consent, mutual understanding, understanding, close contact. Those who understand each other have unanimity in opinions and actions.
Guilt- guilt, the moral state of a person, due to the violation of his moral duty. Awareness of guilt is expressed in a sense of shame, pangs of conscience, repentance.
overbearing- power-hungry, autocratic, inclined to command - about a person and his character.
Appearance- external appearance, which is not always a reflection of the inner spiritual content.
Attentiveness- indifference, caution; attentiveness of the owner to the guests, indifferent attitude towards relatives and people around.
Will- one of the main mental abilities of a person, which consists in the conscious regulation of one's behavior, in controlling one's actions. The opposite of captivity, lack of independence, dependence, subordination.
Upbringing- assistance in fixing those hereditary rules of behavior that children received from their parents, as well as the spiritual and moral development of the younger generation, active participation in the education, mental and physical improvement of children.
Delight- the highest degree of manifestation of joy, delight, satisfaction, charm.
Excerpt- the ability to control oneself, the ability to control one's behavior and impulsive actions, subordinating them to existing norms and rules of behavior.
Endurance- the ability to endure difficulties, hardships; show resilience; to endure, subjected to suffering, deprivation.
Arrogance- an exaggeratedly high opinion of oneself and a dismissive attitude towards others; arrogance, arrogance, arrogance, selfishness, arrogance, pride.
Harmony- a harmonious combination, mutual correspondence of parts of the whole, qualities, phenomena, objects; harmony, agreement.
Anger- a state of extreme indignation and discontent; passion, most often directed against the neighbor, darkening and devastating the soul; a common sin that leads to irreparable troubles and terrible crimes.
Pride- too high a person's assessment of his own or other people's achievements and merits; self-affirmation, conceit, self-confidence, swagger, arrogance, pride - exorbitant pride.
Hospitality- cordiality, hospitality; readiness and desire to receive guests, kind reception; bread and salt.
Coarseness- disrespectful attitude towards people; outright hostility; inability to restrain irritation; insulting the dignity of others, swagger, foul language, the use of derogatory nicknames and nicknames.
be sad- to grieve, to grieve, to lose heart, to grieve.
Gourmet– lover and connoisseur of especially delicate, exquisite dishes; glutton.
Present- to give free of charge, to donate, to bring as a gift, to bestow, to reward, not to forget.
Delicacy- tact, courtesy, gentleness, spiritual subtlety, sensitivity, politeness, courtesy, courtesy.
Share- to give from one's property or from one's knowledge; communicate something, attracting sympathy and sharing.
efficiency- organization and clarity in work, the ability to find the most rational ways to solve emerging practical problems, perseverance and consistency in overcoming difficulties and achieving the goal.
audacity- manifests itself in the unworthy, unrestrained actions of a person, his rude, harsh words, expressing disregard for the accepted norms of relations between people, offending the dignity of others.
Despot- an autocratic ruler, a tyrant - a person who cruelly tramples on the will and desires of others.
Diplomatic - political, distinguished by subtlety, dexterity, prudence.
Discipline- obligatory for all a certain order of conduct; school, labor discipline; the ability to restrain one's impulses when control over one's actions is carried out by a strong-willed internal effort.
Virtue- doing good, positive moral qualities of a person; love for one's neighbor, wisdom, chastity, diligence, patience, bearing sorrows, meekness and a number of other good qualities. The opposite is vice.
good nature- benevolence, kindness, complacency, gentleness, sincere disposition towards people, towards everything around.
benevolence- the desire for good to others, location, participation, benevolence; manifests itself in a friendly disposition, participation, in sympathetic words, in a friendly manner of communication.
kindness- a good heart, responsiveness, inclination of good will towards the good and good of people; d overhearted distinguished by a sympathetic attitude towards the fate of others.
Kindness- the desire to do good; caring, courtesy, the ability to sympathize, without which kindness is unthinkable.
Duty- duty, vocation, for example, maternal duty, civic duty; the ability of a person out of a sense of duty to his family, his country for real feats.
Expensive- the one who is sweet, loved, close to the heart, desired, respected.
Fight - quarrel, skirmish, hand-to-hand combat, struggle; "at least pour water"; intemperance, inability to respect the dignity of another person.
Friend- a person who is close in spirit, according to his convictions, on whom you can rely on everything; comrade, close by occupation, occupation; a friend with whom a good but not very close relationship developed.
Friendship- disinterested relationships based on mutual disposition and trust, on respect and love, on common views and interests; friends are always ready to help.
soulfulness- responsiveness, sincerity, kindness, compassion, kindness; people with these qualities are spiritually generous, merciful, able to feel someone else's pain and are always ready to help.
Greed- the sister of envy and selfishness; insatiability, greed, avarice; manifestation of an uncontrollable desire to obtain something in greater than necessary quantity.
pity- a feeling of mercy for those who are in trouble, who have grief, an understanding of their problems; cordial attitude, heartache at the sight of others suffering.
To complain- cry, complain, often with reproaches and reproach; to express grief, pour out insults, discontent, regret and grief about something.
Cruel- heartless, hard-hearted, ruthless, merciless; the actions of a person who does not know pity, does not show compassion, indulgence.
Cheerful- Cheerful, resilient, loving life, not succumbing to adversity.
Care- attention, support, assistance, protection; care and beneficence towards the sick, the weak and the elderly.
Envy- a feeling of hostility towards another person in relation to his happiness, well-being, success, moral, cultural level or material superiority; based on selfishness, selfishness.
coaxing- cajoling with flattery, services, gifts.
wonder- to put on airs, to be proud, to think about oneself; "spread the peacock's tail."
snooty- stingy, cocky , inclined to bully someone, to provoke an argument or a quarrel, a fight.
arrogant- behave arrogantly, arrogantly, treat others with disdain, be proud, exalt, think highly of yourself.
Arrogance- pomposity, pride, egotism; "star disease", "megalomania".
Shy- one who is easily embarrassed, lost, confused and indecisive; timid, shy, bashful, embarrassed.
Protect- protect, guard; to take under one's protection, under patronage, intercede; to defend their Motherland, to fight courageously for the Fatherland and for the truth. Opposite: to attack, as well as to allow, to be indifferent.
Crime- deceit, violence, mockery; crime against morality, encroachment on spiritual and material values. The opposite of beneficence.
Gloat- rejoicing in someone else's grief, adversity, misfortune.
slander- slander, slander; negative judgments, gossip, gossip, slander; propensity to judge people caustically.
Apology- regret, repentance; indulgence to guilt, misconduct, forgiveness, pardon.
Bullying - bullying, mockery; the tendency of a person to treat someone extremely offensively, subjecting them to humiliation and gross ridicule.
Treason - betrayal, violation of loyalty to the common cause, camaraderie, love, Motherland.
Individuality- the unique originality of an individual, a unique embodiment in his personality of hereditary and acquired during his life; the totality of thoughts, feelings, interests, habits, moods, abilities, intellect inherent only to him.
Intelligence- personal qualities of a person; a combination of the nobility of the soul and the ability to work of the mind, intelligence and tolerance of character, the reliability of words and the truthfulness of actions; a combination of interest in art and literature, respect for culture and moral integrity.
Interest- cognitive orientation of a person to objects and phenomena of the surrounding reality, associated with a positive emotional experience.
Intuition- conclusion without consistent reasoning, intuition, conjecture; direct understanding based on innate knowledge and acquired experience.
Sincerity- openness, straightforwardness, honesty, genuineness, sincerity, directness, truthfulness; a sincere person does not pretend and does not hide his true attitude to the environment.
Caprice- whim, absurd, unreasonable desire, demand.
Boast, swagger- to show their superiority over others and to be emphatically arrogant.
Slander- a slander with the aim of discrediting someone, a false accusation; slander, insinuation - slanderous fabrications mainly in the press, in official statements.
self-interest- the desire for profit and enrichment; greed, commercialism, the desire to extract material benefits from everything.
Eloquence- the ability to speak easily, the possession of the gift of eloquence; sweet-tongued - able to speak beautifully, fascinatingly; eloquent - loving to talk a lot and grandiloquently.
Meekness- good nature, peacefulness, humility, humility, patience; a meek person is compliant, modest, obedient, reliable and kind.
culture- the level of achievements of human society in a certain era among any people, class; cultural - civilized, developed.
Idol- an object of enthusiastic admiration, adoration, admiration; one whom people make for themselves an idol to worship.
weasel- this is a manifestation of a kind-hearted attitude in the form of tenderness, warmth, friendliness, gentleness.
Liar - lover to compose, invent, deceive, lie.
Laziness- inaction, idleness, inertia, lack of desire to work, work. The opposite of activity.
Hypocrisy- insincerity, duplicity, duplicity, hypocrisy; hypocritical - resorting to pretense, deceit in order to hide his true thoughts, intentions.
Love- the highest feeling of cordial affection, the purest feeling that gives rise to the desire to do good, to be merciful.
Curiosity- a personality trait characterized by an active cognitive attitude to reality; inquisitive, inquisitive - striving to acquire new and diverse knowledge.
Manners- a complex that includes external forms of dealing with other people, used expressions, tone, intonation, gestures, manner of dressing; culture of behavior.
Master- artisan, virtuoso, specialist; a person who has achieved high excellence in any field.
Dream- a kind of imagination, fantasy, the creation of images of the desired future.
Mercy- active participation in the fate of another; willingness to selflessly help those in need; mercy, compassionate love.
Alms- alms to the poor, needy.
Peaceful- not prone to hostility and quarrels, full of peacefulness; put up - stop a quarrel, enmity, reconcile; peacefulness - the desire to preserve peace, friendliness.
outlook- world outlook, world outlook; system of views, views on nature and society.
Verbose- verbose , having a habit of overexpressing his thoughts.
Morality- a system of norms that define the duties of a person in relation to society and other people; morality, ethics.
Wisdom- a deep mind, based on life experience, knowledge gained.
Courage- a combination in a person of courage, endurance, perseverance and determination; the embodiment of firmness of character, loyalty to the ideal and to oneself when faced with danger, injustice.
Observation- the ability to most fully notice the properties and features of objects and phenomena, to notice details that elude others; sharpness.
Impudence- refers to someone who behaves not only impudently, but also rudely, extremely impudently, impudently, shamelessly, unceremoniously.
Reward- gratitude, recompense, reward for merit.
Hope- expectation of something desired, associated with confidence in its implementation ; aspiration, hope.
Reliable- one that inspires confidence, on which you can rely; loyal.
Bothersome- one who causes irritation with his frequent appeal, attention to himself; obtrusive, obtrusive, obtrusive.
Enjoy- experience great pleasure, bliss; feeling of delight, admiration.
Mock- make someone the subject of ridicule, insulting remarks; laugh, make fun, mock evil and insulting.
persistence- a positive volitional property of a person, character, manifested in the stubborn achievement of a goal. Different from stubbornness - the result of weakness of will.
earmuff- snitch, complain, fiskalnichat; secretly report someone's fault, act to elders, to the person on whom the one who is complained depends.
Nationalism- the idea of national exclusivity, the superiority of the values of one's people and their belittling of other peoples. In practice, it leads to national enmity.
Negligence- without diligence and care; somehow, somehow, as it should, "slipshod".
inattention- lack of proper attention to others; omission, negligence, negligence.
Bad manners- inability to behave; bad manners.
bad faith- attitude to their affairs, duties without due diligence, attention; negligence.
Tenderness- warmth and softness, subtlety and fragility in relationships. Deeds expressing tender feelings, affectionate words.
untidiness- disorder in clothes, premises, non-compliance with cleanliness; carelessness, carelessness.
Naughty- one who does not obey, does not obey; loving to act contrary; rebellious, obstinate.
indifference- indifference, interest, attention, responsiveness.
Uncertainty- unsteadiness, indecision in voice, in movements, in gait; internal doubts, timidity.
offend- to cause offense, to cause pain, trouble.
take offense- to be offended, to feel offended. The strong and arrogant know how to hurt and oppress, but how important it is not to harden, but to forget insults and forgive offenders.
Deception- that is deliberately misleading; lie, untruth, distortion of the truth, cunning. The opposite of the truth, the truth.
Sociability- the need and ability of a person to communicate, contact with other people, establish mutual understanding with them; desire for initiative.
Common man- a person with a limited outlook, living in petty, personal interests; tradesman.
Duty- the duty of a person, the task assigned to him.
Optimism- cheerful and joyful attitude; cheerfulness, vitality, vitality.
Neatness- cleanliness, neatness, neatness, cleanliness.
condemnation- a kind of pride; condemn - recognize something reprehensible, express disapproval, judge, blame, despise, humiliate one's neighbor.
A responsibility- the ability of the individual to understand the conformity of the results of his actions to the goals set, the norms accepted in society.
Responsiveness- cordiality, kindness, sympathy, compassion, compassion, sensitivity; sympathetic person sincere, kind-hearted, attentive, humane.
Passivity- inertia, inactivity; lack of interest; inability or unwillingness to act, to take part in any activity.
Patriotism- a feeling of love for one's Fatherland; willingness to subordinate their personal interests to the interests of the country; faithfully serve and protect her.
Pessimism- hopelessness, disbelief in the future.
Surface- one who does not differ in depth, thoroughness of knowledge, thoughtful approach to life.
suck up- flattery, servility to seek someone's location.
Imitation- following the example, which is manifested in the repetition by one person of any actions and features of another person.
Donation- a gift, a contribution in favor of a person, institution.
Donateyourself- voluntarily give up something to the detriment of oneself, one's interests, to sacrifice oneself.
Cognition- interest in knowledge, the need for independent learning, the study of the world around.
patronage- support, beneficence, protection provided by the influential and the strong to the weak.
Useful- beneficial, necessary for a specific purpose, fruitful.
Help- support, assistance, cordial participation, beneficence and beneficence. Many people are always ready to lend a helping hand to those who need it.
Understanding- comprehension and awareness of someone else's problem.
Decency- honesty, inability to low deeds.
Obedient- submissive, executive, meek, willingly obeying, devoted, humble, unfailing.
deed- decisive, active action in difficult circumstances, a feat.
Truthfulness- the quality of a person to speak the truth, not to hide from people and himself the actual state of affairs.
Rightness - fidelity, truthfulness, the right way of acting and thinking.
idle talk- verbosity, idle talk, vain talk.
Idle- spending time in idleness, idleness.
Devotion- fidelity, immutability, commitment, immutability, ideology. The opposite of infidelity, treason, betrayal.
Betrayal- treachery, treason, desertion, deceit. The opposite of fidelity, devotion.
prejudice- manifestations of habitual, erroneous judgments about the connections of some phenomena, superstition.
A crime- an act, an action that is a violation of the existing legal order and entails punishment.
Vocation- interest and ability to a certain activity, the desire to carry it out; professional self-determination of the individual.
decently- in accordance with the accepted rules of conduct, relations; decent, decent.
Example − an instructive event or act that serves as a model of behavior. This may be an example of selfless love for the Fatherland, courage, love, fidelity.
misdemeanor- an act that violates any norms, rules of conduct, fault, sin .
Profession- a kind of labor activity, which is usually a source of livelihood and requires certain knowledge, skills, abilities.
Forgiveness- pardon, apology. To forgive - not to remember the offenses inflicted, to excuse someone, not to blame him for mistakes.
Indifference- lack of participation, interest in the environment, what is happening, indifference, indifference, indifference.
Joy- a feeling of great pleasure and spiritual satisfaction, good, festive mood, fun, cheerfulness.
cordiality- a cordial attitude combined with hospitality, willingness to help, provide a service, friendliness, hospitality, a warm welcome.
Cheeky- about behavior, manners: emphatically free and careless, familiar, familiar.
Talkative- loves to talk loquacious, garrulous, garrulous ; talking too much, in vain; weak on the tongue.
Divide- to be in solidarity, to share difficulties, to experience any feeling with another.
Annoy- unnerve; lead to a state of nervous excitement, cause discontent, anger, annoyance.
Repentance- a feeling of guilt for a committed erroneous or bad deed and a desire to atone for it; belief in the falsity, immorality or criminality of the committed actions, a sense of guilt and remorse.
promiscuity- incontinence, willfulness; one who does not adhere to order, discipline, behaves willfully, unrestrainedly.
Decisiveness - in intention, decision: characterized by firmness, steadfastness.
Timidity- self-doubt, in their abilities, retreat before difficulties, before danger.
motherland- the country in which a person was born and lives, Fatherland, Fatherland, native side, native land; the history of the country, its culture, language.
Native– related, for example, parents and children, brothers and sisters, grandparents; people who are close in spirit and interests.
pride- exaggerated selfishness, combined with vanity, ambition; narcissism, selfishness, ambition; self-respect (usually combined with increased attention to the opinion of others about themselves).
self-justification- justification of oneself, one's behavior, actions.
Selflessly- selflessly, selflessly, forgetting about himself, sparing no effort and life, sacrificing his interests, himself for the good of others.
Independence- independence, self-sufficiency; freedom from external influences, coercion, from outside support, help.
grumpiness- prone to quarrels, quarrels; nonsense, quarrels over trifles.
willfulness- the tendency to act, to act according to one's own will, whims, regardless of others.
A family- this and common Home, and joint affairs, and warm good relations between relatives.
cordiality- kind heart, sincerity, sincerity, compassion, responsiveness, cordiality, attentiveness.
Be angry- experience a feeling of irritation, indignation, anger; be angry, angry.
foul language- use of abusive and rude words in conversation.
Modesty- ease of handling, critical attitude towards oneself, respect for others, unwillingness to emphasize one's merits. It manifests itself in all human behavior, in his clothes, manners, speech, lifestyle.
Boredom– lack of interesting incentives. Boredom is unusual for individuals with a rich inner world.
Weakness- lack of stamina, firmness in character; weak-willedness, weak-willedness, feeble-mindedness, softness.
Courage- the ability of a person to overcome a sense of fear, insecurity in success, fear of difficulties and adverse consequences for him.
Humility- this word means life with peace in the soul. A humble person treats everything peacefully, does not consider himself better than others, is aware of shortcomings, humbles his pride. In relations with people, he shows humility, meekness.
Condescension- soft and tolerant attitude towards mistakes, mistakes of others; tolerance, tolerance.
Conscience- innate moral instinct; consciousness and a sense of responsibility of a person for his behavior, prompting a person to truth and goodness, averting from evil and lies.
Intimate- one that is kept in the depths of the soul, is not expressed to anyone; cherished, reserved.
Compassion- a feeling of pity caused by someone's misfortune, a difficult fate. This is, for example, suffering for orphans. Next to compassion are such concepts as mercy, sympathy, compassion, pity, regret. .
Sympathy- understanding the feelings of another person; indifference, condolences; the ability to relate with participation, compassion to someone's experience, trouble; share someone else's grief.
Save- help, serve as protection, rescue, protect, protect, protect, preserve; go to the rescue, rescue.
To gossip- to spread rumors, to talk about someone, based on incorrect information, conjectures. Gossip - in all the little things to discuss someone's behavior, actions. To slander is to slander and gossip about someone. Ringing - widely spread gossip.
Calm- characterized by a balanced character, not causing anxiety. Humble - not capable of causing harm, anxiety. Humble.
Capabilities- individual inclinations (musical, artistic, mathematical, constructive consideration, observation, etc.). They are given by nature, but their development is important.
Justice- compliance of human relations, laws, orders with moral and ethical, legal norms and requirements.
love of money- greed for money, greed: a property that leads to many grave crimes.
Argument- a state of mutual hostility, the presence of hostile, hostile relations. A feud is a long quarrel with sharp, ongoing disagreements. A quarrel is a small and short quarrel. Swara is a long petty quarrel with mutual insults.
diligence- diligence in work, diligence, diligence, diligence, thoroughness.
Fear- a feeling of strong anxiety, anxiety, mental confusion in front of some kind of danger; horror, fear, awe.
Ashamed- ashamed, shameful; uncomfortable, shameful; about feelings of shame, embarrassment.
Superstition- manifested in the belief in signs, fortune-telling, prophetic dreams, conspiracies, astrological predictions.
Bustle- hasty, erratic movement, running around, chores; turmoil.
Tact- compliance with the measures in communication and the accepted rules of courtesy; exclusion of actions and words that may be unpleasant to the interlocutor; manifestation of attention in relation to other people; correctness.
Patience- patience, as opposed to vehemence, the ability to maintain restraint and self-control.
industriousness– necessary condition any work activity; diligence, diligence and diligence.
Cowardice- caution, timidity; defensive reaction - in early childhood; excessive timidity at an older age will go together with cowardice, suspiciousness, indecision, cowardice.
Parasite- one who lives at someone else's expense, with someone else's labor; parasite, drone.
Vanity- love of glory, ambition, pride; striving for glory, for veneration.
Respect- a feeling based on the recognition of someone's merits, merits; reverence - deep respect, usually for a person older in age, position, knowledge; piety is the highest degree of respect, reverence.
Treat- to treat, cordially offer food, drink, showing attention, respect. To bring, serve, exhibit, feast.
Amazing- causing surprise with its unusualness, incomprehensibility; amazing, astounding, astounding.
Smile- facial expressions expressing greeting, pleasure, joy; wide smile, affectionate smile, sly smile.
Mind- thinking ability, mind, reason, insight, way of thinking, peculiarity of world outlook, common sense. AT Latin this concept corresponds to intelligence.
Stubbornness- willfulness, assertiveness, perseverance; perseverance, endurance, willpower, iron will; uncompromising, steadfastness.
Snatch- to receive, to acquire something not entirely honestly or deftly, with practical dexterity; seize, seize.
Service- an action that benefits another, a good deed, goodness.
Compliance- meekness; suppleness, complaisance; softness, humility, tractability, gentleness, accommodating, flexibility.
Look after- care, provide assistance, services, create favorable conditions; care for the sick, raise, love and undead children.
sympathy- a good character trait, first of all, responsiveness, pity. A person with such spiritual qualities is attentive to people, cordial and kind. He takes an active part in the fate of orphans, has compassion for the sick and the weak.
Cosiness- convenience in the house, warmth, comfort, order, orderliness of life.
Surname - hereditary family name added to a personal name and passed from father to children. A series of generations descended from a single ancestor.
Dreamer- a person inclined to fantasize, make any plans that are far from reality, a science fiction writer, a dreamer; utopian - a person who indulges in unrealizable dreams.
Dandy- elegant, fashionably dressed person; dandy, fashionista - dressing in the latest fashion; dude - paying too much attention to his clothes, appearance.
Hypocrite- a person pretending to be highly moral and hypocritically condemning the shortcomings, vices of people; hypocrite, Pharisee.
Character- individual characteristics of a person. One is kind and peaceful, cordial and compassionate, while the other is indifferent to other people's problems, arrogant, quick-tempered and stubborn.
To praise- to express approval, praise to someone, someone's merits, merits; praise, exalt - enthusiastically praise, glorify, sing praises.
Boasting- praising one's own, often imaginary, merits; bragging, pride.
Cunning- show cunning, cunning; to be cunning, to be wise, to cheat.
Bravery- a character trait that manifests itself in the ability of a person to overcome a sense of fear in a situation of danger and risk himself in order to achieve a goal.
philanthropy- love, mercy, kindness, friendliness.
human-pleasing- pleasing to people; hypocrisy, flattery.
Honest- about activity, work, behavior: not stained by anything reprehensible; blameless.
Honesty- truthfulness, straightforwardness, nobility, sincerity, sincerity, decency, crystallinity, purity, integrity, spotlessness.
Ambitious- striving to achieve a high position, gain fame, glory; vain - striving for glory, for honors for their own sake.
Honour- dignity, reputation; honor, respect; signs of attention given to someone.
Gluttony- pleasing the stomach: gluttony, addiction to sweets, delicious food.
Sensitive- able to be easily moved, to be moved; sentimental.
Feel- to perceive something by intuition; feel.
The senses- the ability to experience, respond to life impressions, sympathize; emotions, "movements of the soul"; feelings of joy and sadness, love and hate; horror, shame, fear, delight, compassion; despair and bliss.
Sensitive- showing attention, sympathy for others, ready to help; responsive.
sensitivity- the ability to be sensitive to others; sincerity, responsiveness, participation, attention, cordiality; delicacy, subtlety.
Generosity- lack of stinginess, material donation, charity, assistance; generosity, sincere generosity, the desire to disinterestedly share ideas, to gladly pass on to others their creative, scientific and other achievements.
selfishness- a personality trait, a character trait that manifests itself in selfishness, the preference of one's personal interests over the interests of other people. It is based on the motives of self-love and self-interest.
Erudition- a manifestation of the breadth of mind, based on a large amount of knowledge on this issue and provided by memory.
stinginess- evil mockery, the desire to prick, hurt; causticity, malice, poisonousness.
Bright- about the appearance, about the person himself; eye-catching; conspicuous; catchy, dazzling; someone who tries to stand out in the crowd with something bright, but inside he is often an empty vessel.
