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Presentation morality religion 10 social science. Morality

morality name the rules, concepts and feelings that regulate the relationship of people to each other and their relationship to society. These rules (for example, “do not do to another what you do not wish for yourself”), concepts (good, evil, happiness, honor, etc.) and moral feelings (torments of conscience, sympathy for the suffering, etc.) constitute the spiritual side of morality. Their realization in human behavior is called morality. However, often the terms "morality" and "morality" are identified.

Religion and morality are especially close, interrelated spheres of culture. The similarity of religion and morality is most noticeable in their spiritual manifestations. However, the Church had an incomparably stronger influence on the morality of society than morality on the religious cult and internal church practice.

In every religion, in every creed, to a greater or lesser extent, there is moral and spiritual beginning. After all, religion determines not only the relationship of a person with God and the Church, but to one degree or another regulates the relationship of people with each other both in the bosom of the Church and outside it. God embodies those moral requirements that his adherent is obliged to follow. Philosopher and psychologist V. Frankl names God "personalized conscience". Because of this, the moral principle is already present in the very idea of ​​God and is inseparable from the "minimum" of religion. In polytheistic beliefs, some deities act as the embodiment of kindness, others - malice. AT monotheistic religions God is certainly endowed with the highest moral qualities.

The moral principle is especially pronounced in world religions. And in Buddhism to such an extent that some experts call it not a religion, but a moral system. The doctrinal constructions of this religion proceed from the idea that any being, any life in all its manifestations and forms is an evil that brings suffering to all that exists. The Buddhist "path of salvation" for a follower of this religion consists not so much in religious activities (prayers, rituals and other ceremonies), but in moral activities - patient enduring suffering, renouncing desires, feelings, following moral principles "Pancha Shila"(five precepts: no killing of any living being, no stealing, no lying, observance of marital fidelity, no drinking alcohol).

Moral start in islam permeates the idea of ​​a single God - Allah, the Creator and Ruler of the world, an omnipotent and wise being. At the same time, the God of Islam is the embodiment of goodness. All suras of the Qur'an (except the ninth) begin with the words: "In the name of Allah, the Merciful and Merciful." Hopes for the mercy and mercy of God lie at the basis of Islamic dogma. This is also characteristic of Sharia - a set of Muslim religious, legal and moral institutions.



However, it is our deep conviction that Christianity the idea of ​​God is the most morally saturated. New Testament noticeably more merciful than the Old Testament. The omnipresent, omnipotent, omniscient God is at the same time all-good, all-merciful. In the hypostasis of God the Father, He acts as a caring protector, patron, guardian. In the hypostasis of God the Son, He takes upon Himself the sins of people and gives Himself as a sacrifice for them. The laconic formula "God is love" (I John, 4, 8, 16) especially expressively conveys the moral essence of this world religion. Is it not for this reason that questions of morality occupy a leading place in temple preaching, and moral theology is the most developed branch? Christian theology?!

If religion necessarily includes a moral principle, then in morality irremovable religious moment. Here, too, feeling dominates the mind and much is hidden in the unconscious, in the unconscious and subconscious. Here, faith (trust) also acts as the most important foundation. The world of morality is like a kind of temple, where one's moral shrines are reverently revered. Many of them are universal, supranational, supraclass - maternal love, marital fidelity, industriousness, hospitality, respect for the elderly, etc. As in religion, these shrines are usually free from rational attitude and calculation. Love and friendship, for example, require seemingly unreasonable self-denial.

Not only theologians, but also many researchers of ethics believe that morality and morality are generated by religion and are inseparable from it. At the same time, they often cite the statement of the great thinker I. Kant about the divine nature inherent in man “ categorical imperative”- an imperious inner command to follow moral requirements. Even more often they refer to the most ancient texts of the "holy books", saturated with moral teachings, and to the fact that the very idea of ​​God and the afterlife retribution in a strong way affects the behavior of the individual, his moral foundations. Finally, they point to the special role of the Church, which has assumed the function of a moral institution, which is absent from morality itself.

Let's consider these arguments. First, about the "categorical imperative". Indeed, in a moral person, the power of inner motivation can make him act in opposition to some personal interests, and the torment of conscience about a misconduct, even hidden from others, can cause unbearable suffering. Both this inner impulse and these mysterious torments of conscience are often perceived as something supernatural, sent down from above, independent of the individual and his environment.

And yet, in our opinion, there is nothing supernatural here. Firstly, moral impulses and torments of conscience are unknown to an immoral person, especially a hardened criminal. Moral concepts and feelings are the result of the influence of the social environment on a person, his way of life, they are the fruits of education and self-education. Psychologists state that a child who accidentally came into contact with animals and was fed by them, even after being among people, does not acquire human qualities - upright posture, consciousness, articulate speech, reasonable features.

command. And, of course, he is unaware of moral ideas and experiences. What kind of "categorical imperative" is there!

Secondly, the moral "imperatives" themselves, the ideas and feelings of different times and different peoples are significantly different. How different are their beliefs. Ideas about good and evil, decent and indecent, for example, can change places if drastic social upheavals take place in public life. Let us give a concrete example: even ten or fifteen years ago, many Russians were ashamed to sell their honestly earned things, products from their summer cottages, on the market. However, even today some representatives of the older generation are ashamed of this. But in the moral consciousness of the majority of the population, trading in the bazaar is now considered a common thing: Russia has embarked on the path of market relations. And among the traders in the bazaar, there are many engineers, doctors, agronomists and other people with higher education who have lost their jobs by profession, forced to earn a living in this occupation.

As for the moral teachings in the "holy books", they really are the most valuable evidence ancient culture. Thus, the age of the first sections of the Bible, formed in Judaism and already saturated with teachings, is more than 3,000 years. The Vedas ("holy books" of Hinduism, about the same antiquity as the early sections of the Bible) and other "holy books" had a huge impact on the subsequent development of culture. At the same time, they serve as the most important sources of data on the morality of the beginning of civilization.

However, science has evidence of an even earlier, pre-literate culture. These are extensive ethnographic materials about the life and customs of peoples who are not yet familiar with writing. Such materials were gradually accumulated and systematically studied by European scientists starting from the 17th-18th centuries. Basically, these are documents and messages of travelers, missionaries and colonialists who got acquainted in Africa, America, Oceania and Australia with the life of the natives, who were at the stage of the Stone Age. Small communities of such people are found even today in impenetrable jungles and in other hard-to-reach areas of the Earth.

The data of ethnographers irrefutably testify that these backward peoples have unwritten customs and mores necessary for living together, coordinating labor activity, feeding and raising children. In one way or another, still spontaneously, these peoples adhered (though only in relation to their relatives) to the commandments of the Bible unknown to them: “do not kill”, “do not steal”, “do not bear false witness”. The tribes that accepted pair marriage followed other commandments of Moses: they honored the father and mother, and condemned adultery. The very reality of living together and working together dictated to them these necessary, simple universal norms of morality. " Holy books"borrowed them from real life our distant ancestors and sanctified by divine authority, thus giving them additional power of influence.

We share the opinion of L.N. Mitrokhina: “Methods of regulating social life (including moral precepts) are not the result of a conscious agreement on the most “reasonable” or expedient rules for cohabitation concluded by the most intelligent individuals. Initially, they arose independently of the consciousness of people in the process of practical struggle for the survival of this community as a whole and are recognized as an element (that is, an ideal, mental plan) of real mechanics that ensures this survival.

Let us consider the argument about the decisive influence of the idea of ​​God and the afterlife retribution on the moral behavior of the individual. By itself, this argument does not yet convince that morality is generated by religion and is inseparable from it. People who do not believe in God, heaven and hell are not without reason convinced that morality has completely earthly origins, and do not associate their moral behavior with this idea. However, it is unacceptable to deny its enormous moral influence. The idea of ​​God leads the believer out of the routine of everyday life, hateful vegetation, makes him suppress mundane, and even vile motives and leads to the ideal of goodness and justice, confronts the Almighty, from whose gaze nothing hidden is hidden. Fear of punishment after death for obvious and hidden sins is an important psychological factor in the perception of the world by a religious person.

The argument about the Church as an institution of morality, contributing to the functioning of morality and the fulfillment of its rules and norms, is a strong argument. True, let us take into account that, basically, morality is based not on the power of the Church, but on the strength of public opinion, the authority of the older generation, the influence of traditions and customs. Morality itself (which is very important!) does not need religious sanction. In a secularized society, where the influence of the Church is declining and culture is getting out of its control, morality takes on a completely secular character and functions outside the institution of the Church.

Morality, as already mentioned, not institutionalized. It does not have its own special institutions that specifically ensure its implementation in the life of society, organizing control over the implementation of its rules and norms. It is the Church (and in a pre-class society, the priesthood) that assumes the role of such an institution and, thereby, exerts a noticeable influence on morality and mores. The history of all civilized countries convinces of this. The clergy guarded the moral institutions that had developed in the practical life of society and propagated them. Edification to the flock, spiritual supervision over the observance of the commandments, and often the personal example of especially pious ascetics of religion, undoubtedly contributed to the maintenance and functioning of moral norms. True, not always and not every minister of religion was a moral ideal. Manifestations of immoralism are sometimes also characteristic of church leaders, which cause serious damage to the Church itself.

Nevertheless, moral sermons are still perceived by believers not just as reminders of morality from the point of view of a certain respected person, but as commands on behalf of God, which gives moral standards a special significance. religious man sees in these norms not only expediency, social meaning, but also something consecrated, sacred. It is unacceptable for him to transgress these norms, both according to earthly and religious laws. Morality for the believer usually merges with religion. He looks at the Church not only as a temple of worship: he perceives it as an institution of morality, a hearth, a sanctuary and a school of morality. He confesses his faults here and receives the remission of sins, is strengthened in his readiness to avoid them in the future, and therefore sees in the Church a kind of "ship of salvation."

But, with all this, a secular researcher will not derive morality from religion. He claims: the origins of morality are in earthly relations, in the real industrial and family-domestic practice of a person. The thesis about the inseparability of morality from religion also seems unconvincing to a secular researcher. Historical experience shows that in states where the church had almost absolute power, moral vices still did not disappear. However, the daily experience of Russian reality shows that a huge number of non-believers live no less rich, full-fledged moral life than their religious fellow citizens. Good deeds and asceticism are possible for both religious and "worldly" motives. The very same sharp rise in religiosity since the early 90s. the past century in our Fatherland did not lead to a decrease in immorality and crime.

And yet the degree of influence of religion on moral consciousness is very significant. Although there are certain differences in the moral prescriptions of different confessions, there is a lot of common in these prescriptions, which allows us to speak about the presence religious morality as a special system of rules and norms sanctified by the Church and controlled by it. True, there are certain differences in the morality of different faiths. But there is a lot of unity in them, which allows us to talk about religious morality as such.

It is easy to see that it is cult prescriptions that are in the foreground in this system of norms of behavior. So, in the Decalogue of Moses, in the first place, the following four commandments are: “I am the Lord your God, so that you have no other gods”, “Do not make yourself an idol”, “Do not pronounce the name of the Lord your God in vain”, “Remember sabbath day."

The remaining six commandments are of an earthly, universal content (“Honor your father and your mother”, “Do not kill”, “Do not commit adultery”, “Do not steal”, “Do not bear false witness”, “Do not desire your neighbor’s house; do not desire a wife your neighbor") - relegated to the background. In accordance with this, violations of cult norms in the system of religious morality are considered especially sinful and punishable. Unbelief and lack of faith in God, in the truth of dogmas and canons occupy the first place in the list of sins intended for confession. Hence the discrepancy between the religious concept of "sin" and the secular concept of "vice".

And yet, in addition to what has already been said about the Decalogue of Moses, we recognize the striking closeness of religious and secular moral criteria. In the list of sins especially condemned by the Church are the main vices, castigated by secular morality. To the seven "mortal" sins (first formulated Tertullian) include pride, greed, fornication, envy, anger, gluttony and laziness. Moreover, the Church castigates other vices. Including - betrayal and revenge, slander and duplicity, dishonesty and hypocrisy, slander and flattery. A curious and significant touch: Christianity condemns "despondency" (loss of faith and hope) as a manifestation of pessimism. Faith, hope and love in the Christian sense are mutually reinforcing. Among the virtues exalted by religion are fidelity and gentleness, tolerance and diligence, rejoicing and non-envy. The list is easy to expand. And yet in the religious and secular, not everything coincides. That is why, as already mentioned above, the concepts of "sin" and "vice" are not identical.

The core of religious morality - doctrine of sin. From the story of Adam and Eve it follows that in a fatal way, so to speak with genes, the sinful beginning is transmitted from parents to children. Therefore, from birth, man is already a fallen being, who is more strongly attracted to the bad and dirty than to the good and pure. Although in a mystified form, something very important and paradoxical in the moral nature of man is clearly noticed here. Even the Apostle Paul lamented over the pliability of a person to evil and connected this with his "carnal" beginning. “For we know that the law is spiritual, but I am carnal, sold under sin. For I do not understand what I am doing: because I do not do what I want, but what I hate, I do. If I do what I do not want, then I agree with the law, that it is good, and therefore it is no longer I who do it, but the sin that lives in me. For I know that no good dwells in me, that is, in my flesh; because the desire for good is in me, but to do it, I do not find it. The good that I want, I do not do, but the evil that I do not want, I do. But if I do what I do not want, it is no longer I who do it, but the sin that dwells in me. Poor man I am! Who will deliver me from this body of death? I thank my God through Jesus Christ our Lord. Therefore, the same I serve with my mind the law of God, but with my flesh the law of sin” (Romans 7:14-20, 24-25).

Indeed, vicious temptations are often more attractive and more accessible than virtuous aspirations (the people say: "A bad deed is not cunning"). As noted above, in morality, feelings (passions) prevail over reason. Psychologists state that in the structure of feelings, negative emotions outnumber positive ones in number and strength. Apparently this asymmetry sensory world affects our motives, and in many people selfish motives prevail over altruistic ones.

But the main thing in this paradox, apparently, is connected with the nature of those social relations that gave rise to this regularity of psychology. Relations that reigned with the advent of private property, competition, the desire for profit, with the need to dissemble, trick, cunning. Private property forms a world of soulless, “material” relations, imposing an order in which people use each other as things indifferent to the humane, spiritual principle in themselves. The exploitative system breeds violence, intimidation, cruelty. Callous calculation induces the owner to constant alertness, distrust of sincere, cordial motives. Directness, openness, responsiveness, kindness and compassion are perceived here as limitations, as an exception, unreasonableness, a manifestation of naivety. The qualities of "fighting", selfish, negative motives and emotions are accepted as the norm.

Probably, these are the real, earthly origins of this moral paradox. In religion, it is presented as a curse, God's punishment for the sin of the forefathers. The idea of ​​sinfulness belittles the moral dignity of a person. A heavenly curse dooms a person to helplessness, lack of freedom, fatal dependence. Dependence on God, Church, pastor. But at the same time, reflections on the idea of ​​sinfulness cause legitimate bewilderment: why the All-Merciful and Almighty does not correct, but punishes descendants of Adam and Eve? Punishes their children and grandchildren without personal guilt? Why does he not overcome evil and vices at all, does he condone temptations? These are very difficult questions for the Church. Theodicy(God's justification) is the most vulnerable section of moral theology.

The idea of ​​sinfulness is closely connected with religious idea of ​​salvation. By definition S.S. Averintseva Salvation is “an extremely desirable state of a person, characterized by deliverance from evil, both moral (“enslavement to sin”) and physical (death and suffering) - the complete overcoming of alienation and lack of freedom. Salvation appears as the ultimate goal of man's religious efforts and the highest gift on the part of God. The idea of ​​salvation just comes from the assertion of universal guilt, universal sinfulness. And from the feeling of confusion, helplessness in the face of evil, the impossibility of human efforts to overcome evil without the help of heaven, the Church, prayers. The idea of ​​salvation is thoroughly mystical and is especially connected with the fear of hellish torments. It opposes a realistic position in relation to evil - reliance on good principles in us, on our own strengths and knowledge, on mutual help and mutual support of those near and far. Brotherhood in good, in our opinion, is no less beneficial than brotherhood in faith.

Religious morality, of course, is not limited to the commandments of Moses, but still does not include all moral values. Even Hegel in his "Philosophy of Religion" noted that outside the values ​​of Christianity is friendship, as well as the love of a man and a woman. The New Testament mentions friendship only once, and then not in a universal, earthly sense (“Do you not know that friendship with the world is enmity against God.” James, 4, 4). However, in Old Testament this concept occurs only once, and in the context of condemning the union with an ungodly person (I Sam., 22, 8).

AT Christian morality, perhaps even more decisively than in secular morality, sexual perversions, fornication, and debauchery are scourged. As for the natural sexual desire, in Christianity it is condemned as something vile. “It is good for a man not to touch a woman,” the Apostle Paul edifies (I Cor. 7:1). Christianity elevates virginity to an ideal. According to the Apocalypse, only those 144,000 righteous will appear before the throne of God, “who are not defiled with women, for they are virgins” (14, 4). Marriage in Christianity is a sacrament, because it is a special, requiring the blessing of heaven, personal permission to deviate from the rule of virginity, indulgence in human weakness.

This command of religious morality, apparently, is explained by the fact that sexual desire is a principle that especially binds to earthly things and thereby turns away from heaven. Love for a woman is opposed to love for God. True, in the religions of antiquity there is a kind of consecration of sexual desire (and even the worship of sexual symbols). But this is a sacralization of the highest sensual pleasure, completely devoid of individual, personal attachment. It is enough to get acquainted, for example, with the "Kama Sutra" - a love treatise of Hinduism. Individual sexual love is a product of a later civilization. But this ennobled, highly humane and most valuable property of secular morality never entered into the later composition of religious morality. It was not included because it presupposes the recognition of the equality of a woman, her dignity, and this is opposed to the patriarchal principles that have been preserved in Christianity and especially in Islam. The woman here is an unclean and sinful creature, an object of desire and temptation. The writings of the “fathers of the Church” of early Christianity, the establishment of Sharia, are permeated with contempt for her. Hence the religious justification of the social and family inequality of a woman, her exclusion from the priesthood and those restrictions on her in everyday life, which are reflected in many pious edifications, are logical. For example, in the famous "Domostroy" priest Sylvester.

In religious morality, for a secular person, the very idea of ​​​​the superiority of an unlikely afterlife over earthly life, real and unique. The idea of ​​the priority of indefinite heavenly blessings over the blessings and values ​​of earthly existence is unacceptable. Should not be given meaning of life some mystical content and connect it with divine destiny. The meaning of life is to preserve and increase goodness, truth and beauty in this only earthly existence. Of course it's a pity that earthly life so short, fragile and fleeting. But what can you do: the more it should be appreciated and not shortened by extravagance. The Bible speaks of the righteous Abraham epicly - he died "full of life." “Saturated with life”, in our deep conviction, can be a morally worthy unbeliever person.

It seems to us inhumane the idea of ​​​​revenge with endless and terrible torment for rejection religious faith, for disobedience to the Church, for heresy. Zealousness in faith must not pass into fanaticism. Such pious ascetic aspirations seem to us, because of which believers deliberately refuse the natural joys of life, exalt and even seek suffering, considering it as a condition of “salvation”, and sometimes even a reward. We will not touch on other manifestations of fanaticism: these are all deviations from the norm of behavior of both a believer and an unbeliever.

In one way or another, religious morality contains condemnation and alienation of the non-believer and non-believer, which contributes to the manifestation of nationalism and ateophobia. In Islam, this negative trend leads to the aggressive idea of ​​"jihad" (fath, ghazavat) - a holy war against the "infidels". True, moderate currents of Islam interpret "jihad" as zeal in the faith, which does not allow violence and murder.

One can continue the list of those moments where religion disagrees with the secular principles of morality, and moral prescriptions for the believer - with the concepts of the unbeliever. But is it worth it? Is it good for any of them? Is not what unites believers and unbelievers in real life more important than what separates them?

For the sake of truth, it must be said that the positive aspects of religion were not taken into account, ignored in atheistic propaganda because of its bias. Thus, the spread of world religions contributed to the overcoming of many cruel pagan customs and led to a general softening of morals. In the bosom of religious teachings, many ideas are born, altruistic in nature, universal in moral essence. Christianity, for example, so exalted personality, which proclaimed its godlikeness and thus introduced a powerful source of humanism into the moral world of Western culture. The principles of the Sermon on the Mount, in terms of their moral potential, still remain universal ideals.

Isn't it a universal instruction Muhammad: "Only then do any act if you do not feel remorse." Or another of his sayings: "Conscience is part of faith." Even a secular person will support the idea of ​​​​the Muslim establishment of "zakat" on the obligation of a wealthy person to help the poor. The moral and precautionary meaning of the ban on wine is also obvious in Islam. The same prohibition is present in the famous Buddhist ethical principles along with calls for refraining from causing evil, from lying, theft, and sensual excesses. The Buddhist principle of doing no harm to anything living is the forerunner of the code of ecological morality of humanity that is being formed today.

In the bosom of Hinduism, Buddhism, Christianity and other religions, such relevant for political life modern society supraclass ideas morality of nonviolence. In Hinduism, they stem from the principle of tolerance for other beliefs, other views. Buddhism is based on the principle of universal benevolence. Christ's Sermon on the Mount proclaims these ideas as an absolute norm: evil is conquered not by force, but by meekness. "Anger does not destroy anger", - explains to us Pimen the Great(V century).

Religious morality encourages to mercy and benevolence as a natural, voluntary and disinterested aspiration of the soul. “Every good deed done under compulsion loses its reward,” observes John Chrysostom(350-407). "Alive," wrote Gregory the Theologian(330-390), - differ from the dead not only in that they look at the sun and breathe the air, but in that they do something good. If they do not do this, then they are no better than the dead.” Love also induces to do good: “Without love, there is no good” ( Tikhon Zadonsky. 1725-1783).

To a decisive extent, it was precisely such ideas that led to such a characteristic of almost all confessions charity activities. Undoubtedly, for some, charity is nothing more than a kind of “insurance premium” in the name of saving the soul. But, according to our deepest conviction, the vast majority of believers are engaged in charity for a disinterested moral impulse, in the name of love for near and far.

So, religious morality organically contains the sublime ideological potential of humanistic asceticism, which stimulates not so much a departure from the world in the name of one's own egoistic "salvation" as it pushes one to the highest examples of moral self-denial. For example, to such samples as shown by world-famous public figures - a follower of Hinduism M. Gandhi and Baptist pastor M.L. king, prison doctor F.P. Haas and surgeon V.F. Voyno-Yasenetsky(Archbishop Luke), Nobel laureates A. Schweitzer(missionary, musician and physician) and nun mother teresa. Undoubtedly, the philanthropy of these outstanding personalities is permeated with the deepest religiosity, and the moral potential of religion described above is the leading motive of their asceticism. But at the same time, their active humanism is trans-confessional, universal.

In our opinion, ascetic, self-sacrificing service to high moral ideals - civil or religious - already in itself elevates the personality so much that in some way brings it closer to the saints. Here, for example, as he wrote about the domestic thinker materialist N.G. Chernyshevsky outstanding religious philosopher ON THE. Berdyaev: “Such people constitute moral capital, which will subsequently be used by less worthy people. In terms of personal moral qualities, he was not only one of the best Russian people, but also a person close to holiness. Yes, this materialist and utilitarian, this ideologue of Russian "nihilism" was almost a saint.

He endured hard labor heroically, one could even say that he suffered his martyrdom from Christian humility. He said: "I am fighting for freedom, but I do not want freedom for myself, so that they would not think that I am fighting for selfish purposes." He wanted nothing for himself, he was all a victim. At this time, too many Orthodox Christians were successfully arranging their earthly and heavenly affairs.”







The social function of education lies in the fact that it: A. enriches people with knowledge and ideas about the modern world B. directly obtains new knowledge about the surrounding reality 1) only A is true 2) only B is true 3) both A and B are true 4) both positions are wrong


Distribute the following as follows: three positions should characterize the activity of the artist, three - the process of the work of a scientist 1) choosing a plot 2) putting forward a hypothesis 3) building a composition 4) theoretical understanding of facts 5) creating artistic images 6) experimental verification




THE SIGNIFICANCE OF MORALITY IN THE LIFE OF SOCIETY. ETHICS - A SPECIALIZED PHILOSOPHICAL SCIENCE - CONSIDERS THE NON-MORAL SIDE OF SOCIETY'S LIFE EXACTLY PHILOSOPHY IN ANCIENT GREECE, INDIA, CHINA CONSIDERED THE SIGNIFICANCE OF HUMAN MORAL AND IMMORAL ACTIONS. EXACTLY PHILOSOPHY REVEALED THE CONDITIONING OF MORAL CONSCIOUSNESS AND ACTIVITY BY SOCIAL CONDITIONS OF HUMAN LIFE. ETHICS ATTEMPTED TO REVEAL THE STRUCTURES AND MECHANISMS OF MORAL DECISIONS, THEIR INFLUENCE ON THE LEVEL, CHARACTER, DIRECTION OF THESE DECISIONS OF THE INDIVIDUAL'S SELF-CONSCIOUSNESS


MORALITY IN THE LIFE OF PEOPLE. IN ETHICS THE TYPOLOGICAL MODELS OF THE MORAL ORIENTATION OF THE PERSON, embodied in the BEHAVIOR AND ACTIVITIES OF PEOPLE, ARE SOLIDATED. THE MAIN SUBJECT OF ETHICS IS MORALITY OF PEOPLE. MORALITY THE FIRST FORM OF PUBLIC CONSCIOUSNESS. LOSS OF MORALITY MEANS THE TRANSFORMATION OF A MAN INTO A HUMAN-LIKE BEING. ALL KNOWN FORMS OF THE ORGANIZATION OF HUMAN SOCIETY (GENE, TRIBE, ETHNOS, NATION, STATE) USUALLY CONSIDERED MORALITY AS THE MOST IMPORTANT ELEMENT OF THE SPIRITUAL SPHERE - PROVIDING STABILITY AND STABILITY.


MORALITY IN PEOPLE'S LIFE MORALITY IS THE FIRST FORM OF PUBLIC CONSCIOUSNESS. THERE ARE NO MANY PERIODS IN HISTORY - 1. ROMAN SOCIETY - DECLINE OF MORALS. 2. AFTER THE REVOLUTION OF 1917 AND DURING THE NEP PERIOD - THE COLLISION AND BREAKING OF TWO MORALS. 3. IN MODERN RUSSIA - A RETURN TO TRADITIONAL VALUES. MORALITY IS A SET OF NORMS APPROVED BY PUBLIC OPINION, DETERMINING THE RELATIONS OF PEOPLE IN SOCIETY, THEIR DUTIES TO EACH OTHER AND TO SOCIETY.


MORALITY IN PEOPLE'S LIFE MORALITY MODERN PEOPLE CONSTANTLY ENTER INTO CONTACTS, BUT MORAL VALUES PLAY THE ROLE OF A GUIDE TO LIFE MORAL STANDARDS AND REQUIREMENTS FORM MORAL CONSCIOUSNESS. IT IS A REFLECTION IN THE CONSCIOUSNESS OF PEOPLE'S ATTITUDE TO MORAL STANDARDS IN THE EXTREMELY WIDE RANGE OF POSITIONS: FROM THE PASSIONATE STATEMENT OF THESE NORMS AND WORD AND DEED, TO THEIR NEGATIVE AND EVEN NEGATIVE PERCEPTION AND BEHAVIOR


MORALITY IN PEOPLE'S LIFE MORALITY IN MORALITY THERE ARE COGNITIVE, EVALUATIVE, AND REGULATORY ASPECTS INTERACTING WITH EACH OTHER. THEY ALL ARE IN THE INDIVIDUAL CONSCIOUSNESS OF THE HUMAN IN WHICH THE NORMS ACCEPTED BY PUBLIC OPINION ARE PRESENTED. THERE ARE DIFFERENCES IN THE SCOPE OF APPLICATION AND LEVELS OF APPROVAL. NORMS FUNCTION ON THE BASIS OF THE PRINCIPLES OF MORALITY, REPRESENTING THE REQUIREMENTS FOR PERSONAL BEHAVIOR, SUPPORTED BY THE OPINION OF A SOCIAL GROUP OR SOCIETY AS A WHOLE (HUMANISM, COLLECTIVISM, INDIVIDUALISM)


MORALITY IN PEOPLE'S LIFE MORAL STANDARDS PERFORM THE FUNCTIONS: 1. SUPPORT SOCIETY STABILITY. 2. REGULATE THE ACTIVITIES OF PEOPLE. 3. RECOMMEND OPTIMUM FORMS OF ACTIVITY AND TECHNIQUES FOR SOLVING MORAL PROBLEMS TO THE INDIVIDUAL. THERE IS A DOUBLE ASSESSMENT OF DIFFERENT LIFE SITUATIONS: 1. FROM THE POINT OF VIEW OF THE REQUIREMENTS OF SOCIETY, 2. FROM THE POINT OF VIEW OF THE INDIVIDUAL. 3. MORALITY IS EFFECTIVE WHEN ITS NORMS ARE INTRODUCED INTO INDIVIDUAL CONSCIOUSNESS AND FIND A RESPONSE.




THE WORLD OF MORAL CATEGORIES. ANOTHER TYPE OF PERSONALITY BEHAVIOR IS RESOLUTION OF MORAL SITUATIONS THAT REQUIRE ACTIVE ENGAGEMENT OF MORAL REPRESENTATIONS AND ETHICAL CATEGORIES ETHICAL CATEGORIES - THIS ABOUT THE FUNDAMENTAL CONCEPTS OF MORALITY, REFLECTING LIFE EVENTS FROM THE POINT OF VIEW OF THE SELF. CATEGORIES OF GOOD AND EVIL. THE CATEGORY OF DUTY.- THE MORAL BASIS OF SOCIAL DISCIPLINE. CATEGORY OF CONSCIENCE - PERSONALITY'S ABILITY FOR EMOTIONAL ASSESSMENT OF ACTIONS.




The meaning of life in life by a person goes through several stages of self -awareness, this comprehension is called the meaning of life. The meaning of life is a complex system of internal spiritual values, for which a person lives in the sense of life, all concepts of high and low, noble and vile, courage and cowardice. ALL THESE CATEGORIES GIVE A PERSON THE OPPORTUNITY TO SEE OPTIONS OF THEIR ACTIONS AND LINES OF BEHAVIOR


MAIN CONCLUSIONS. MORALITY COVERS ALL MANIFESTATIONS OF GOOD AND EVIL, ETC. THE SOCIETY SUPPORTS THE PUBLIC OPINION FOR USEFUL ACTIVITIES AND CONDEMNS THE NEGATIVE. IF A PERSON SYSTEMATICALLY BREAKS THE NORMS, THEN HE FINDS SUPPORT IN GROUPS THAT MAKE GOOD FOR BAD, ETC. UNLIKE THE LAW, WHICH IS SUPPORTED BY THE STATE, MORALITY IS BASED ON PATTERNS OF ACTION APPROVED BY PAIN.


RELIGION AS ONE OF THE FORMS OF CULTURE. RELIGION IS A UNIVERSAL CULTURAL MECHANISM OF REGULATION OF HUMAN LIFE 1. ORGANIZES EVERYDAY LIFE THROUGH THE SYSTEM OF CULTURAL ACTIONS. 2. FORMS A WORLD VIEW, FORCES A PERSON TO THINK ABOUT THE MEANING OF EXISTENCE. 3. IN THE STRUCTURE OF RELIGION, THE FOLLOWING ELEMENTS ARE ALLOCATED: RELIGIOUS CONSCIOUSNESS, RELIGIOUS CULT AND RELIGIOUS ORGANIZATIONS


LEVELS OF RELIGIOUS CONSCIOUSNESS. LEVELS OF RELIGIOUS CONSCIOUSNESS MASS RELIGIOUS CONSCIOUSNESS - THE EMOTIONAL COMPONENT PREVAILS RATIONALLY FORMULATED CONSCIOUSNESS - UNDERSTANDING OF THE CONTENT OF DOCTRINE. THEOLOGY- THEOLOGY DOCTRINE IS NOT ONLY LEARNED, BUT ALSO PROTECTED.


The characteristics of religious consciousness faith in the supernatural (forces of nature, the soul of ancestors, etc. The conviction in the reality of contacts with the objects of religious worship. The fate of a person from the will of the deity are the main organizational forms of religion. The Church and sect. Church-IEARCHICAL Organization of clergy and believers based on religious CULTS ARE CLOSED RELIGIOUS COMMUNITIES DEPARTURED FROM THE DOMINANT CHURCH.





THE PRINCIPLE OF FREEDOM OF CONSCIENCE FREEDOM OF CONSCIENCE IS THE RIGHT OF A HUMAN TO INDEPENDENTLY FORM YOUR OWN WORLD VIEW AND OPENLY EXPRESS IT IN SOCIAL INTERACTIONS WITHOUT DAMAGE TO THE FREEDOM OF OTHER PEOPLE AND SOCIETY IN GENERAL. THIS IS A HUMAN RIGHT TO SPIRITUAL AUTONOMY. IN SOCIETIES WITH A PREVAILING RELIGIOUS WORLD VIEW, FREEDOM OF CONSCIENCE COULD BE EXPRESSED ONLY IN FREEDOM OF RELIGION


LEGAL GUARANTEES OF THE PRINCIPLE OF FREEDOM OF CONSCIENCE. PRINCIPLE OF SEPARATION OF RELIGIOUS ORGANIZATIONS FROM THE STATE. ALL RELIGIONS ARE RECOGNIZED EQUAL. THE STATE IS NEUTRAL IN MATTERS OF FAITH. SECULAR CHARACTER OF THE STATE. ANY FORM OF RELIGIOUS AND ATHEISTIC PROPAGANDA IS FORBIDDEN IN EDUCATIONAL INSTITUTIONS THE STATE GUARANTEES ALL BELIEVERS THE OPPORTUNITY TO FREELY SEND THEIR CULT. USED ​​SOURCES. 1. GENERAL STUDY: STUDY. FOR STUDENTS 10 CL. OF GENERAL EDUCATIONAL INSTITUTIONS: BASIC LEVEL, ED. L.N. BOGOLYUBOV - 2 ED. - M .: EDUCATION OF SOCIAL STUDIES: A TEXTBOOK FOR GRADE 11 OF GENERAL EDUCATIONAL INSTITUTIONS: PROFILE LEVEL / (L.N. BOGOLYUBOV, A.Yu. LAZEBNIKOVA, A.T. Kinkulkin, etc.); UNDER THE EDITION OF L. N. BOGOLYUBOV (AND OTHERS). Svechnikov,

Social Studies, 10

Lesson #21-22

MORAL AND RELIGION

"MORALITY IS THE MIND OF THE WILL." Hegel, 1770-1831, German philosopher)

D.Z.: § ten, ?? (p.112), assignments (p.112-113), make a table "World religions"

© Bykova N.D.

© ed. A.I. Kolmakov


Lesson Objectives

  • Show the features of religious and moral regulation of social relations; the role of morality and religion in the formation and education of personality;
  • reveal the importance of the moral factor in the life and activities of the individual and society;
  • systematize knowledge and skills according to the concepts: morality and religion.

Concepts, terms

  • morality;
  • moral;
  • religion;
  • totemism;
  • fetishism;
  • animism;
  • world religions (Christianity, Buddhism, Islam);
  • national religions

Know and be able

  • Know what is religion, what is the role of morality in the life of a person in society; some features of world religions
  • Be able to determine the formation of the moral in a person, have an idea about the fetishism of mythology, animism and their manifestations in history

Learning new material

  • Morality and religion.
  • Morality, its categories.
  • Religion, its role in the life of society.
  • Moral culture.

Actualization of the problem

  • Does society live by a single morality?
  • Do all social groups live by the same rules?
  • Why does a society, especially a changing society, need moral prescriptions, moral regulators and guidelines?
  • Is religion possible without morality?

1. Morality and religion

MORALITY- a special type of regulation of people's behavior and relations between them on the basis of following certain norms of communication and interactions .

Ethics is a science that studies and analyzes the state of morals and predicts the development of morality. Ethics - philosophical discipline, moral theory.


STRUCTURE OF MORALITY MORAL CATEGORIES - the concepts of morality, which are of a universal nature (good, evil, happiness, justice, etc.). PRINCIPLES OF MORALITY are fundamental, formulate in a generalized form the basic moral values ​​of society. (the principle of morality, justice, humanism, etc.) MORAL STANDARDS- forms of moral requirements that determine the behavior of people in various situations, which are fixed in commandments and prescriptions. CATEGORIES OF DEBT- kind of breakpoint moral consciousness individuals with voluntary moral choice and deed. the choice between "I want" and "I must" determines the moral maturity and level of self-awareness of the individual.


Meaning of life- a complex system of internal spiritual values, for the sake of which a person studies, works, makes friends and loves, creates a family, raises children. In the meaning of life, the concepts of good and bad, courage and cowardice, loyalty and betrayal, etc. are associated. Opposing categories give a person the opportunity to choose options for actions and a line of behavior. Here the motivation for action and the content of the activities of other people are evaluated. For example: “A coward does not play hockey”, “To be afraid of wolves - do not go into the forest.” Each person builds his own attitude to humanity, to global problems, to historical development, and so on.


Religion – this is a worldview, attitude and the behavior of people determined by them based on belief in the existence of a supernatural sphere. These are certain views and ideas of people, corresponding rituals and cults. The heart of religion is Vera .

consciousness

  • secular

The source of all the most important processes in the world is seen in this-worldly changes in society: in the accumulation of cultural skills, in the rapid progress of science, in a reasonable environmental policy.

  • religious

The belief in the real existence of the supernatural, otherworldly, that the source of the main guidelines and values ​​of mankind is God, is the highest power in the world.


  • religious studies - a special science that studies religion as a special sphere of human culture.
  • Theology - a set of religious teachings about the essence and action of God.
  • Polytheism - polytheism
  • Monotheism - monotheism
  • Anthropomorphism- likening to a person, endowing with human properties (for example, consciousness) of objects and phenomena of inanimate nature, celestial bodies, mythical creatures.

FEATURES OF RELIGION

  • The system of religious rites , rituals, actions - cults, sacrifices, ceremonies, various mysteries.
  • emotional experience believers in the events of myths and cult actions.
  • Special organization - the church with a clear distribution of responsibilities at each level of its hierarchy.

Each religious system has its own moral codes, the norms of which have had and are having a serious impact on the fate of people.

  • CHRISTIANITY
  • CHRISTIANITY

1.5 billion people

  • 1.5 billion people
  • ISLAM
  • ISLAM

1 billion people

  • 1 billion people
  • HINDUISM
  • HINDUISM

0.5 billion people

  • 0.5 billion people
  • Confucianism
  • Confucianism

0.5 billion people

  • 0.5 billion people
  • BUDDHISM
  • BUDDHISM

300-350 million people

  • 300-350 million people

WORLD RELIGIONS

BUDDHISM With VI-V centuries BC, originated in India. Currently - 18 countries of Central, South, South-East Asia, num. 300-350 million

CHRISTIANITY With I in. in Palestine and other eastern provinces of the Roman Empire. In the modern world, it is ubiquitous, but most of all in Europe and America. Number 1 billion 500 million

ISLAM (ISLAM) With VII c.in Arabia. There are 120 countries in the modern world, of which 35 are in North Africa, the Near and Middle East, Southeast and Central Asia, Muslims are the majority of the population. Numerical 1 billion


NATIONAL RELIGIONS: 1) Confucianism - VI-V in. BC, China 2) Taoism - IV-III in. BC, China 3) Judaism with II thousand BC, Palestine 4) Shinto - VI-VII c., Japan All kinds of influential religions arose directly from the moral teachings of their followers. Each religion has its own moral codes, the norms of which influence people. Anyone who wants to reduce the evil that is manifesting in society should promote the establishment of positive moral standards and principles.




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Morality. Religion. Grade 10, basic level Formulate the objectives of the lesson. Consider why morality and religion, having originated in antiquity, are still relevant today. morality religion ancient regulators of relations Remember what morality is? Morality Morality is a form of social consciousness, consisting of a system of values ​​and requirements that regulate people's behavior Morality is a special type of regulation of people's behavior and relations between them based on following certain norms of communication and interaction. Morality (Latin moralis - moral, from mos, plural mores - customs, mores, behavior), morality, one of the main ways of normative regulation of human actions in society. The concept of the origin of morality Naturalistic Socio-historical theological Socio-cultural approach Morality is inherent in man by nature and is the result of biological development Morality is granted to man by God Morality appears in the process of the historical development of society along with law, politics and reflects the various socio-economic interests of people Morality is one of the elements of culture that regulate human social behavior DEVELOPMENT OF NORMS OF MORALITY TABOO CUSTOM TRADITIONS MORAL RULES Which concept corresponds to the scheme? Historical approach. There are no absolute, universal norms of morality. The morality that prevails in society depends on the material conditions of the life of society, on the development of socio-historical practice. Each historical type of society has its own system of morality. Human ideas about good and evil change over the course of history. The principle "do not commit adultery" could not have appeared in a primitive society where group marriage existed. It could be put forward only there and then, where and when a monogamous family arose. In a slave-owning society, a slave was not considered a person. He could be tortured, killed. Now the murder of any person is contrary to the norms of morality. However, along with social progress, moral culture also develops. The writer and philosopher X. Borges notes that “inevitable moral progress” is already evidenced by the fact that now people, committing any kind of cruelty, are forced to somehow justify themselves, while in the past rulers could shed a sea of ​​blood, even and without thinking of any excuses: “Perhaps people are acting badly now, but at the same time they at least feel the need to convince others - and, most importantly, themselves - that they are acting correctly. We have entered the best stage of development - the stage of lies and hypocrisy." Only gradually, in the course of historical development, are universal norms of morality developed and gaining wider recognition. This is how Marxism, for example, explains the nature of morality. However, the historical approach does not explain why the principles of morality are a priority and valuable in themselves. Moreover, from the standpoint of this approach, it turns out that they play only a service, instrumental role: morality is subordinated to the tasks of progress, that is, instead of evaluating the state of society and the direction of its development from the point of view of morality, this approach requires, on the contrary, that morality adapted to the state of society and the tasks of its development. http://www.abccba.ru/abc39.php Sociocultural approach. Morality is the fundamental condition of truly human existence. Moral principles form a cultural environment in which the improvement of man and the human way of life becomes possible. They are not in the genetic, but in the social memory of mankind. They are not set “by nature”, but are produced, developed and transmitted from generation to generation through culture (and not through genes). The more culture develops, the more people's lives are subject to the principles of morality and the more "human" it becomes. The desire for goodness, for moral perfection is characteristic of humanity because in this desire “humanity” is expressed, revealed and created - the specificity and essence of man as a special phenomenon in the system of the universe. Focusing on moral ideals, people make themselves something better than just a biological being that only eats, drinks and reproduces. Modern ethics, critically analyzing various approaches to resolving the issue of the origin and essence of morality, believes that it arises in the process of becoming a person as a generic being, is his spiritual essence, is determined by the requirements of life, and is not imposed from outside. Moreover, its individual elements did not arise and form simultaneously. First comes the practice of moral relations. This is the period of primitive society, when moral regulation proper was combined with other forms of regulation - utilitarian-practical, religious-ritual, etc. The next stage in the development of morality is group morality as a system of prohibitions (taboos) in a tribal society. And, finally, at the third stage, there are internal individual moral values ​​that determined the beginning of civilization. This refers to the period of decomposition of the tribal system and the emergence of a slave-owning society. Mankind in the early eras was able to survive and create a civilization thanks to the approval of moral norms, which are an independent social phenomenon that determined the transition from instinct to reason. Morality arises as a person realizes himself as a person, when he begins to separate himself from other members of the genus and regulates the relationship "man - collective - society". Having arisen in the process of the formation of man as a generic being, morality becomes his spiritual essence. It is determined by the requirements of life, and is not established from the outside, it forms the necessary requirements for the behavior of the individual in the interests of herself and the whole society. In its origin and content, morality is originally social. Ethics (Greek ethika, from ethos - custom) is a philosophical science, the object of study of which is morality. Ethics is one of the ancient theoretical disciplines, which arose as part of philosophy during the formation of the slave-owning society. To designate the doctrine of morality, the term "E." was introduced by Aristotle. As a philosophical science, different from ordinary moral consciousness, spontaneously formed in the process. the social practice of people, E, arises as a result of the separation of spiritual and theoretical activity from material and practical, that is, with the emergence of class society. Formed together with the emergence of human society Morality A cultural-historical, class phenomenon A form of social consciousness Associated with all spheres of public life The subject of study of ethics MORALITY What is the difference between morality and morality? Morality Morality is a specific sphere of the principles of real culture, in which practical behavior is concentrated and people are generalized by high ideals and strict norms. The structure of morality Moral categories are the concepts of morality that are universal. (Good, Evil, Honor, Conscience, Happiness, Justice, etc.) The principles of morality are fundamental, they formulate in a generalized form the basic moral values ​​of society. (the principle of justice, humanism, etc.) Moral norms are forms of moral requirements that determine people's behavior in various situations, which are fixed in commandments and regulations. In the structure of morality, it is customary to distinguish between the elements that form it. Moral norms are social norms that regulate a person's behavior in society, his attitude towards other people, towards society and towards himself. Their implementation is ensured by the power of public opinion, internal conviction on the basis of the ideas accepted in a given society about good and evil, justice and injustice, virtue and vice, due and condemned. Moral norms determine the content of behavior, how it is customary to act in a certain situation, that is, the morals inherent in a given society, social group. Unlike simple customs and habits, when people act in the same way in similar situations (birthday celebrations, weddings, seeing off to the army, etc.), moral norms are not simply fulfilled due to the established generally accepted order, but find an ideological justification in a person’s ideas about what should or should be done. misbehavior both in general and in a particular life situation. The moral norm is, in principle, designed for voluntary fulfillment. Moral norms can be expressed both in a negative, prohibitive form (for example, the Laws of Moses - the Ten Commandments formulated in the Bible), and in a positive one (be honest, help your neighbor, respect elders, take care of honor from a young age, etc.). Moral principles - one of the forms of expression of moral requirements, in the most general form, revealing the content of morality that exists in a particular society. If the moral norm prescribes what specific actions a person should perform, how to behave in typical situations, then the moral principle gives a person general direction activities. Moral principles include such general principles of morality as humanism - the recognition of man as the highest value; altruism - selfless service to one's neighbor; mercy - compassionate and active love, expressed in readiness to help everyone in need of something; collectivism - a conscious desire to promote the common good; rejection of individualism - the opposition of the individual to society, any sociality, and selfishness - the preference of one's own interests to the interests of all others. Moral ideals are the concepts of moral consciousness, in which the moral requirements imposed on people are expressed in the form of an image of a morally perfect personality, an idea of ​​a person who embodies the highest moral qualities. The moral ideal was understood differently at different times, in various societies and teachings. The moral ideal accepted by a person indicates the ultimate goal of self-education. One can also talk about the social moral ideal as an image of a perfect society built on the requirements of higher justice, humanism. http://www.vuzlib.su/beta3/html/1/15506/15511/ The categories of debt in morality play an important role. This is a kind of point of intersection of the moral consciousness of the individual with a voluntary moral choice and deed. The choice between "I want" and "I must" determines the moral maturity and level of self-awareness of the individual. The moral culture of the individual The degree of perception by the individual of moral consciousness and the culture of society Factors that determine the level of moral culture: General culture Social interests Goals of life and activity Degree of moral feelings, empathy Wealth and diversity of life connections and interests of the individual ... Stages of formation of the moral culture of the individual Formed morality What is it based on elementary Obedience and imitation Fear, fear of punishment “What will they do to me?” conventional Public opinion Shame, honor "What will they think of me?" Autonomous Self-regulation The main motive for moral behavior Conscience "What will I think of myself?" Characteristics Children Infantile adults Adults In everything you want others to do to you, do to them. Biblical commandment (“golden rule of morality”) Morality Ten commandments of humanity (reflections of Academician D.S. Likhachev) Do not think of your people as an enemy of other peoples. Do not steal or appropriate the labor of your brother. Seek only the truth in science and do not use it for evil for the sake of self-interest. Respect the thoughts and feelings of your brothers. Honor your parents and grandparents and preserve and honor everything they created. Honor nature as your mother and helper. Let your work and thoughts be the work and thoughts of a free creator, and not a slave. Let all living things live, let the conceivable be thought. Let everything be free, for everything is born free. Functions of morality Cognitive. Teaches people to see the actions of other individuals in terms of moral values. Educational. Causes the development of certain stereotypes of behavior in each of the individuals. This allows you to transform the norms of ethics into a persistent habit. Value-oriented. Morality allows you to highlight certain guidelines for each individual. This function does not carry any practical significance, however, it gives a person ideas about his purpose and the meaning of life. It is likely that the individual will not think about this on a daily basis, but in a difficult time, the thought “why do I live?” And the value-oriented function allows you to find the answer to the question. Regulatory. Moral norms allow you to control both the actions of an individual and the behavior of society as a whole. People do not regulate each other's behavior, moral norms do it for them. Read more on FB.ru: http://fb.ru/article/103447/funktsii-i-struktura-morali . Regulates the behavior of people in accordance with the requirements of morality. In terms of its volume and versatility of influence on the personality, morality is wider than law. It implements its regulatory capabilities with the help of norms, norms-requirements, norms-prohibitions, norms, limits, as well as norms-samples (etiquette). 2. Value-oriented function. Orients a person in the world of surrounding cultural values. Develops a system of preference for some moral values ​​over others, allows you to identify the most moral assessments and lines of behavior.. 3. Cognitive (epistemological) function. It assumes the cognition not of objective characteristics, but of the meaning of phenomena as a result of practical development. Thanks to this function, ethical knowledge, principles, norms, codes in specific conflict situations help to form a model of moral behavior. 4. Educational function. Brings into a certain educational system moral norms, habits, customs, mores, generally recognized patterns of behavior. 5. Evaluation function. Evaluates human development of reality from the standpoint of good and evil. The subject of assessment is actions, attitudes, intentions, motives, moral views and personal qualities. 6. Motivational function. Allows a person to evaluate and, if possible, justify their behavior with the help of moral motivation. Pure and noble motives are the most important element of the moral behavior of a person. 7. Communicative function. It acts as a form of communication, transmission of information about the values ​​of life, moral contacts between people. Provides mutual understanding, communication of people on the basis of the development of common moral values, and hence - official interaction, "a sense of elbow", support and mutual assistance. Religion is a worldview and attitude, as well as appropriate behavior based on the belief in the existence of God or gods, supernatural. Religion RELIGION IS A UNIVERSAL CULTURAL MECHANISM OF REGULATION OF HUMAN LIFE THROUGH FORMS A WORLD VIEW SYSTEM, CULT FORCES HUMAN ACTIONS ORGANIZES TO THINK ABOUT EVERYDAY MEANING OF LIFE. EXISTENCE. The structure of religion has a certain structure - religious consciousness - the belief in the real existence of the supernatural, that the source of the main guidelines and values ​​of mankind is God. church a religious cult is a set of rituals and rituals associated with the veneration of a particular deity or supernatural beings. sects Religion CHURCH - [from Greek. kyriake (oikía) - God's house] a special type of religious organization, an association of followers of one or another religious direction on the basis of a common doctrine and cult. SECTS - CLOSED RELIGIOUS COMMUNITIES DEPARTURED FROM THE DOMINANT CHURCH. Religion IN THE SPHERE OF SPIRITUAL CULTURE RELIGION HAS A SPECIAL PLACE. RELIGIOUS WORLD VIEW DIVIDES EVERYTHING INTO THE EARTH AND HEAVENLY WORLD AND RECOGNIZES THE IMMORTALITY OF THE SOUL. RELEGION ASSUMES A MYSTICAL CONNECTION BETWEEN MAN AND GOD, WORSHIP OF GOD AND INTERACTION OF HUMAN WITH SUPERNATURAL FORCES. THE MAIN QUESTION: "WHY DOES A PERSON BELIEVE?" BEFORE IT WAS EXPLAINED BY IGNORANCE, FEAR. AND NOW AT THE STAGE OF POST-INDUSTRIAL SOCIETY. MAYBE IT'S ALL IN THE SOCIAL FUNCTIONS OF RELIGION. Religion THE ROLE OF RELIGION IN THE LIFE OF SOCIETY. REGULATORY FUNCTION. EDUCATIONAL PLACE AND SIGNIFICANCE OF RELIGION IS DETERMINED BY THE FUNCTIONS WORLDVIEW COMPENSATORY (THERAPEUTIC) COMMUNICATIVE INTEGRATION CULTURAL. tribal religions (primitive beliefs) Buddhism national state (Judaism, Hinduism, etc.) Christianity Catholicism, Orthodoxy, Protestantism world Islam Sunnism, Shiism Religion World religions Buddhism Christianity Islam Signs of world religions: equality of all people, addressed to representatives of all social groups)  propaganda activity and proselytism (the desire to convert people of another confession)  cosmopolitan, are inter- and supra-ethnic in nature, go beyond nations and states Religion CONSCIENCE IS THE RIGHT OF A HUMAN TO INDEPENDENTLY FORM THEIR OWN WORLD VIEW AND OPENLY EXPRESS IT IN SOCIAL INTERACTIONS WITHOUT DAMAGE TO THE FREEDOM OF OTHER PEOPLE AND SOCIETY IN GENERAL. THIS IS A HUMAN RIGHT TO SPIRITUAL AUTONOMY. IN SOCIETIES WITH A PREVAILING RELIGIOUS WORLD VIEW, FREEDOM OF CONSCIENCE COULD BE EXPRESSED ONLY IN FREEDOM OF RELIGION Religion LEGAL GUARANTEES OF THE PRINCIPLE OF FREEDOM OF CONSCIENCE THE PRINCIPLE OF SEPARATION OF RELIGIOUS ORGANIZATIONS FROM THE STATE. ALL RELIGIONS ARE RECOGNIZED EQUAL. THE STATE IS NEUTRAL IN MATTERS OF FAITH. SECULAR CHARACTER OF THE STATE. ANY FORM OF RELIGIOUS AND ATHEISTIC PROPAGANDA IS FORBIDDEN IN EDUCATIONAL INSTITUTIONS THE STATE GUARANTEES ALL BELIEVERS THE OPPORTUNITY TO FREELY SEND THEIR CULT. Religious studies is a special science that studies religion as a special sphere of human culture. Theology is a set of religious teachings about the essence and action of God. Polytheism - polytheism Monotheism - monotheism Anthropomorphism - likening to a person, endowing with human properties (for example, consciousness) objects and phenomena of inanimate nature, celestial bodies, mythical creatures. There are two worlds in man One, who created us. The other, which we have been creating from time immemorial to the best of our ability. N. Zabolotsky. What problem is the author of the lines raising? “Only two things in the world can disturb our imagination: the starry sky above us and the moral law within us” I. Kant Do you agree with the statement: “Sometimes it happens that someone is a good citizen, without at the same time having qualities by which one can would be to recognize him as a good person: it follows that the qualities good man and a good citizen are not the same. K.Tossi

Textbook for grade 10

§ 10. Morality. Religion

  • Does society live by a single morality? Do all social groups live by the same rules?
  • Why does a society, especially a changing society, need moral prescriptions, moral regulators and guidelines?
  • Is religion possible without morality?

Morality and religion are the most ancient regulators of relations between people. They arose long before the written history of mankind. Being components of the spiritual life, morality and religion have come a long way of development. They mutually influenced each other and in different cultural and historical epochs differently influenced the way of life of people and society as a whole.

Suffice it to recall the spiritual life of the individual and society in medieval Europe when everything was determined and regulated by religious ideology. Accordingly, moral ideas, ideals, prescriptions and requirements in this society did not go beyond religious morality.

At all times, morality and religion were considered the most important factors community unity. Over thousands of years of history, these socio-psychological and organizational structures have accumulated many common values ​​and means that actively influence behavior. modern man on his spiritual well-being. At the same time, their position and functioning in society differ significantly. Let's consider each of these social phenomena separately.

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