Laws of social development. Basic laws of the development of society Spiritual sphere as a source of social progress
A person creates cultural values and organizes their movement through the channels of culture, preserves and distributes them. The process of development of spiritual culture is associated, first of all, with the accumulation of meanings and values and their operation. This is a holistic process of assimilation, preservation and transmission of the achievements of previous generations, their transformation in the present and transmission as a starting point for the development of the culture of the next eras. There are two ways to increase cultural wealth - this is continuity in culture and creative breakthroughs, innovation. Let's consider them in more detail.
Continuity is associated with the preservation and transmission of values from one generation to another. In this way, both intermediate products of spiritual production and its final results can be transmitted. Probably, each of you can give many examples when the discovery, achievement of one scientist was picked up and developed by his colleagues, contemporaries and descendants - in this case, we are talking about the preservation and transfer of intermediate results of activity. Elements of cultural heritage are also social norms, such as customs, rituals, ceremonies; with their help is reproduced by the next generations of a certain ethnic group, for example, wedding ceremony. But completed works (for example, a painting or a literary work) can also be inherited. We enjoy reading a novel or a poem, viewing paintings in an art gallery.
But the culture develops due to replenishment with new Values. Any historical epoch, regardless of the material and other conditions of human existence, gives rise to innovators-creators who make scientific discoveries, inventions that create masterpieces of art. Far from always, their achievements are appreciated by the dignity of a contemporary-Mi, but many of these works are preserved and passed on to the next generations. We can recall, for example, Nicolaus Copernicus and other scientists who
They gave the truth of the heliocentric system, or the ingenious engineering developments of Leonardo da Vinci, many centuries ahead of his time.
SUBCULTURE AND COUNTERCULTURE
Any culture historical era has an enduring value and originality, but it is heterogeneous, as the society that creates it is heterogeneous in its composition. Within a particular culture, we can distinguish, for example, urban and rural, elite and mass, adult and child layers. So any era appears before our eyes as a complex spectrum of cultural trends and values, styles, traditions and other manifestations of the human spirit. It is these "cultures in culture" created by representatives of certain social groups that are usually called subcultures.
Why is there a selection of subcultures? Some layers of culture more than others correspond to the development trends of individual social groups. They adapt and become fixed in the special features of the behavior of the representatives of these groups, their language, consciousness. In the 10th grade course, you got acquainted with the concepts of "mentality", "mentality", reflecting a specific mindset, way of thinking, worldview inherent in representatives of certain social groups.
Let us illustrate with a specific example the process of forming a subculture. It is known that in Western European society until the Renaissance, children were perceived as reduced copies of adults, they were even sewn similar clothes. Society has not yet understood that the world of childhood is seriously different from the world of adults. Gradually, the awareness of this phenomenon came - a special subculture of childhood began to take shape, which, however, did not deny the parallel existing culture of adults. The modern subculture of childhood is heterogeneous - for example, the subculture of teenagers stands out. Therefore, we can say that in the process social development crushing (in other cases - erosion) of individual subcultures occurs.
But in the history of culture, there are also situations where local cultural values come out beyond its social environment, claiming some universality. In this case, we can talk not about subculture, but about the appearance counterculture. Modern culturologists consider this concept in at least two meanings. First, to designate socio-cultural systems that oppose the dominant culture, tend to
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Kayumov, Airat Damirovich. Law and its implementation: dissertation ... candidate of legal sciences: 12.00.01.- Kazan, 1999
Introduction
Socio-legal nature of the law 9
1. The social nature of the law 9
2. Legal nature of the law and lawmaking 33
CHAPTER II 83
Implementation of the law and its effectiveness 83
1. Implementation of the law and norms of international law 83
2. The effectiveness of the law and the criteria for its evaluation 134
Conclusion 151
List of used literature: 153
Introduction to work
The problem of law has always received great attention. From ancient times to the present day, this issue has been studied by scientists. The reason for this is seen in great importance law in people's lives.
The existence of society presupposes the organization of its life according to certain predetermined rules. Any society is heterogeneous, consists of individuals, groups, layers, communities that have their own interests. Therefore, there is a need to create general rules that are acceptable in one way or another for everyone and for everyone. This problem has faced people for many centuries, and over time, a fairly universal tool was successfully found, whose name is legal law. The specificity that the law has - from the process of creation to implementation, makes it an effective factor in the development and functioning of society.
The role and place of law in public life have been studied and researched by many scholars from various angles. However, the relevance of studying the place and role of law in our lives remains. This is due to the development of social relations, changes in economic, political, moral and other principles of the social order. The problem is of particular relevance today, since our society has been trying for many years to overcome the difficulties that have arisen in connection with the formation of new economic relations. The need for its study is also caused by the complexity of the tasks associated with changes in the social, political and spiritual spheres of life of Russians.
The role of the law can hardly be overestimated in terms of formalizing the coordinated will of various segments of the population and its precise implementation. Therefore, the problem of the implementation of the law, its effectiveness are relevant today and require a comprehensive study.
4 Any process involves the preliminary setting of goals and objectives
movement, and then the choice of the most optimal means and methods of their
achievements. If we talk about the goal of social progress, then this is -
normal harmonious development of the personality, satisfaction of its spiritual and
physical needs, but in the complex of means and ways to achieve this
purposes prominent place is occupied by legal law.
The natural process of development of society presupposes the dynamism of social relations. Accordingly, the law, as a regulator of these very relations, must promptly respond to these changes. Otherwise, the purpose and role of the law in the system of social relations is significantly distorted. In order to exclude potential negative consequences, the law must reflect the movement of various social relations, not only when it is published, but also when it is implemented.
In this regard, the problem of developing the theoretical foundations of law and lawmaking, improving their quality and efficiency, is of paramount importance. The theory of law is one of the most relevant in legal science and practice. This is due to the fact that now the law, due to its advantages (efficiency, accessibility, publicity, etc.), is a priority and the most optimal form of law. It is the law that is the well-executed vessel where, first of all, we find the norms of law.
The purpose of the dissertation research is a general theoretical study of the law and its implementation.
to study the social nature of the law as one of the main regulators of the life of society;
explore the legal nature of law and lawmaking;
generalize the achievements of science in the development of problems of law;
consider the problem of the effectiveness of the law and the criteria for its evaluation;
Analyze the processes of implementation of the law and arising in connection
with this problem on practical material;
To identify some features of the implementation of international
legal norms.
Methodological basis of the study are modern methods of scientific knowledge, identified and developed by science and tested by practice. In the course of the study, general scientific and private methods were used, such as: historical, formal legal, comparative legal, sociological, method system analysis and others.
Empirical base of research constitute: current legislation Russian Federation and the Republic of Tatarstan, documents and decisions of state bodies, materials of judicial practice, separate international legal acts, reference materials.
The theoretical basis of the study are scientific works in philosophy, sociology, theory of state and law, international law, philology. In the course of the study, the works of S.S. Alekseev, D. Anzilotti, V. G. Butkevich, S. L. Zivs, G. V. Ignatenko, D. A. Kerimov, S. F. Kechekyan, I. I. Lukashuk, S. Yu. G.Usenko, A.A.Ushanova, F.N.Fatkullina, R.O.Khalfina, A.G.Khabibulin, V.N.Khropanyuk, L.D. Chulyukina, A.S. Yavitch and others.
Scientific novelty of the research is that this work is the first in the domestic theory of state and law a comprehensive dissertation study of the problem of law and its implementation, taking into account the new experience of state-legal construction in our country.
1. Law - a legal act inherent in a civilized society and existing for it. Whether it is a measure of freedom, the quintessence of justice, or a reflection of real human actions, in any case, the law acts as a kind of regulator of relations between people, serves as a measure of what is necessary or possible, is provided by the state and usually acts today as the agreed will of various segments of the population.
2. The legal law plays the most important role among social regulators and fully includes their advantages. Its formation is affected by the whole complex of factors affecting the life of people, including natural, spiritual, social, political, economic and others. In turn, the law has a regulatory effect on society. Expressing the agreed will of various segments of the population, it becomes a measure of what is permitted and possible, and is the basis of the legal regulation of social relations.
3. The law is one of the main factors in the development of ethnic and
interethnic relations. Modern civilization with
legal laws is trying to solve problems of a global scale and, in
In this context, the law is intended to actively influence the process of prevention and
resolution of interethnic conflicts.
4. The law, being formally defined, obligatory
legal substance, must contain all the necessary properties
and conditions of real implementation in the state and social
economic structure of society.
5. The implementation of the law seems to be a systemic phenomenon that has
complex interconnected structure. Realization of law and implementation of the law
can be correlated as two systems, one of which as its element
contains another. Moreover, the general features and properties of the implementation system
rights most clearly present themselves in the course of the implementation of the law.
Therefore, the implementation of the law can be defined as the implementation
7 obligatory decrees established in it in real public
relationships through special ways and techniques.
Significant influence on the problem of implementation of the law is exerted by
social, economic, political relations, legal consciousness,
the spiritual level of social relations and other factors.
6. The implementation of the law as a subsystem contains a mechanism
implementation, which has a set of specific components,
distinguishing it from other systems. Given that the mechanism for implementing the law
- legal category, the elements that make up its organized
set, represent specific legal means.
The purpose of the mechanism for implementing the law is to implement the state-
imperious decrees of the law into real social relations.
7. The federal structure of the state implies the existence
certain specifics in lawmaking and law implementation at all
stages, including adoption, amendments and additions, cancellation,
enforcement, interpretation. This conclusion was made by the author
based on the analysis of the legislation of the Russian Federation and the Republic
Tatarstan. As an example, legislative regulation in
areas of the judiciary.
8. Direct relation to the problem of implementation of the law in the Russian Federation
has a provision enshrined in paragraphs 1 and 2 of Article 5 of the Constitution of the Russian Federation: "Russian
The federation consists of republics, territories, regions, cities of the federal
values, autonomous regions, autonomous regions - equal
subjects of the Russian Federation. The republic (state) has its own
constitution and legislation. Territory, region, city of federal significance,
an autonomous region, an autonomous district have their own charter and legislation."
According to the author, there is some leveling of powers here.
states (republics) and territories, regions, etc. (administrative
territorial entity). This raises a problem, since
it is known that the state usually has legislative functions
8 (republics), and it is problematic to give such functions
administrative-territorial entities. Therefore, speaking of equality
subjects of the federation, it must be borne in mind that their modern legal
status is not the same. This issue can only be resolved through joint efforts.
theorists and practitioners.
9. Recognition by the Constitution of the Russian Federation of international treaties and
generally recognized principles and norms of international law
national legal system is supposed to correlate the implementation of the law with
implementation of international law. Implementation is carried out
by transformation, incorporation, reception, sending. Necessary
It should be noted that the term "implementation" in international law should
to be distinguished from the term "exercise" in national law.
10. The effectiveness of the law is determined by the ratio of the
goals and real results. It is achieved by regulating
norms of the law of objective regularities of social development and
using the full range of factors associated with
the legal nature of the law.
As our society is updated, the role of the law increases. It is closely connected with the strengthening of the legal basis of public and state life, the rule of law, the rule of law and the formation of a legal culture of the individual.
The social nature of law
The social and legal nature of the law cannot be identified and comprehended deeply enough without a preliminary analysis of the general problems associated with the need to streamline community development, social management, the use of norms and institutions in this matter. From this point of view, it seems necessary as a certain digression into the history of the development of political legal thought and consideration of the current state of scientific views on these issues.
Throughout the history of the existence of mankind, people have been worried about the place and role of man in the world around him, about his relationship with nature, about social relationships. A significant role was assigned to understanding the problems of the functioning of society, revealing the nature of social norms. In this regard, a significant place was occupied by the study of such a social category as legal law.
If the development of mankind in the period of primitive communal relations took place without any special differences in all territories of human existence, then with the development of the productive economy, the division of labor, and with the emergence of the state, political and legal thought develops differently in certain regions of the planet.
In general, we can conclude that everywhere the legal thought of ancient peoples has mythological origins and operates with mythological ideas about the place of man in the world around him. The divine principle is recognized as the primary source of all existing orders, however, the question of the methods and nature of the connection between the divine primary source and earthly relations is resolved differently. These differences are due to the originality of the system, orders, traditions and customs in which society developed.
Thus, the process of formation and development of legal thought Ancient Greece differs in attempts to rationalize ideas about the ethical, moral and legal order in human affairs and relationships. Scientists of ancient Greece persistently emphasized the fundamental importance of the rule of justice of laws, unambiguously recognizing them as regulators of social life.
A great contribution to the doctrine of the law was made by Aristotle, who, in his understanding, shares the provisions of Socrates and Plato on the coincidence of the just and the lawful. The law embodies political justice and serves as the norm of political relations between people. "The concept of justice, - notes Aristotle, - is connected with the idea of the state, since the law, which serves as a criterion of justice, is the regulatory norm of political communication." In addition, the thinker emphasizes that "where there is no rule of law, there is no place for any form of state system."!
In the understanding of John Locke, the law is not any prescription emanating from civil society as a whole or from a legislature established by people. Only that act has the title of law, which directs a rational being to behave in accordance with his own interests and serve the common good. If a prescription does not contain such a norm-indication, it cannot be considered a law.2 An outstanding French scientist Charles Louis Montesquieu had his own point of view on the nature of the law, largely successive to subsequent thinkers, and, of course, of interest today. In his work "On the spirit of the laws, or the relationship in which the laws should be to the structure of each government, to mores, climate, religion, trade, etc." he details his views on the dependence of laws on objective and subjective factors surrounding a person. "There is the root cause of everything; the laws are the relations that exist between it and various creatures and the mutual relations of these creatures." have other laws, which he refers to another category, positive laws (created) because they are united by the ability to know.
That is, human (positive) laws are a product of the conscious activity of people aimed at regulating relations. As a physical being, man, like all bodies, is governed by immutable laws, but as a being endowed with a mind, created for life in society, he is able to forget his neighbors and through the laws of society calls him to his duties.
In human society, Montesquieu singles out the laws of nature, so called because they flow solely from the structure of our being, defining them as natural laws. Among them, he designates four basic laws: from the desire to get along with each other comes the desire for peace, which is the first natural law; the desire to get food is the second; mutual attraction to each other is the third; to live in a society of imaginary - the fourth natural law.
To the second group, he refers positive laws that arise as a result of wars between nations - international wars, wars between rulers and ruled - political law, wars between citizens - civil laws. Moreover, in the concept of "war" he puts not only physical actions with the use of weapons, but also spiritual, moral and moral. According to Montesquieu, law is a complex social category that is interdependent with many factors. Laws, according to the philosopher, must be in such close accordance with the properties of the people for which they are established, that only in extremely rare cases can the laws of one people be suitable for another people. It is necessary that the laws conform to the nature and principles of the established or established government, whether their aim is to organize it, which is a matter of political laws, or merely to maintain its existence, which is a matter of civil laws. They must correspond to the physical properties of the country, its climate - cold, hot or temperate, the quality of its soil, its position, size, the way of life of its peoples landowners, hunters or shepherds - the degree of freedom allowed by the structure of the state, the religion of the population, its inclinations, wealth, numbers, trade, manners and customs; finally, they must have a certain relation to each other, to the conditions of their origin, to the goals of the legislator and to the order of things on which they are established ... The totality of these relations forms what is called the spirit of laws.
The legal nature of the law and lawmaking
The implementation of the principles of a legal society, which implies the rule of law, necessitates a reasonable concept of the sources of law, which defines the law as a source of law. In the legal literature there are scientific developments of this problem.
However, both from a theoretical and practical point of view, the relevance of research in this area seems justified. The concept of sources of law is ambiguous. Professor S.F. Kechekyan noted in this regard that it “belongs to the number of the most obscure in the theory of law. Not only is there no generally accepted definition of this concept, but even the very meaning in which the words “source of law” are used is controversial. rights" is nothing more than an image that should help understanding rather than give an understanding of what is indicated by this definition. "1
This idea, expressed half a century ago, is still relevant today, because. Sources of law are understood to mean both the material conditions of the life of society (the source of law in the material sense), and the grounds for the legal obligation of the norm (the source of law in the formal, legal sense), and the materials through which we learn law (the source of knowledge of law). In addition, a number of authors - domestic and foreign - single out historical sources of law, meaning the contribution of domestic and foreign law to the creation of any legal system.2
There are opinions that in domestic legal science there is no generally accepted, universally approved concept of the source of law. Usually they are limited to recognizing that the legal source of law is "something related to the form of law." expressions of legal norms3, etc. At the same time, some authors have in mind the rule-making activity of the state, others the result of this activity, others - both, united by the general concept of "external form of law."4 Not all legal scholars oppose "activity" and the result. The English scientist C. Allen defines the source of law as an activity through which the norms of behavior acquire the character of law, becoming objectively determined, permanent and, above all, mandatory,5 thereby not opposing "activity" and the result. S.S. has the same point of view. Alekseev: “An act of law-making, objectified in a documentary form,” he notes, “is a legal source of the corresponding legal norms and, at the same time, a form of their legally official being, existence.”6 G.V. Shvekov, who understands by the external form of law "not only official forms of expression of law, but everything in which law manifests itself outside, as such, as a phenomenon."7 Today, law is considered as universal value and it seems that it is in the source of law - a form that is usually neutral in its social class content - that the general social features of law are, perhaps, first of all manifested. Law is an element of culture, therefore, when studying legal systems (as well as sources of law), it is necessary to take into account the ethical and philosophical views, worldview concepts, etc. Hence it is expedient to distinguish between the eras of traditional religious and secular (i.e. state) legal understanding. This approach allows us to show a direct connection and interdependence of the development of legal understanding and forms of expression of law. As for the developing countries of the East and Africa, here both forms of legal understanding often coexist within the same legal systems up to our time. In Europe, however, a departure from religious legal understanding was observed as early as the 17th century (suffice it to recall the Treaty of Westphalia of 1648). Hence the concept of a legal source of law, which has developed in the European (and close to it domestic) legal system, which implies the connection of a legal norm with the state, cannot be unconditionally used in all legal systems without exception. In our opinion, a multi-level understanding of the source of law is necessary.
Carrying out such a differentiation and proceeding from the fact that law differs from other social regulators by its universally binding nature, it follows that the source of legal norms is something that makes it universally binding. Then, the source of law should be understood as a way of recognizing social norms as mandatory due to the nature of the legal understanding of a given society.1
Implementation of the law and norms of international law
The current legislation is called upon to play a significant role in the process of qualitative transformation of the foundations of the life of our society. The effectiveness of legislative and other normative legal acts cannot be imagined without the consistent, rigorous implementation of the legal norms constituting these acts. On the present stage Intensive work is underway to update the legislation, with the adoption of new legislative acts. And this makes us pay close attention to the processes of implementing legal norms, their transformation into living practice.
To understand the problems of implementation of the law, it is necessary to consider general concept implementation of the rules of law, since the law is the main source of these rules.
In the legal literature, quite close attention has been and is being paid to the problems of the implementation of the law. However, there is no unambiguous approach to resolving this issue. Nevertheless, there are stable positions of some authors, which we consider necessary to consider and analyze in this work.
Doctor of Law, Professor Fatkullin F.N. Under the implementation of legal norms, he understands the embodiment in the actual social relations regulated by them of all that is laid down in these norms1. We are talking about the embodiment in public relations of both the very general scale of behavior provided for in the disposition of the rules of law, and their decrees regarding the goal, subject composition, required life situations and public funds, if necessary. General rules, transforming into a subjective right, legal freedom, legal obligation or authority, together with decrees regarding the goal, subject composition and required life situations, are embodied in social relations regulated by the dispositions of legal norms, and decrees regarding the means of state support, turning into measures of legal responsibility, restoration, nullity, prevention or encouragement - in social relations, regulated by their sanctions. Both those and other relations are filled with living content when their participants, in accordance with their actual expression of will with the existing rights, freedoms, duties, etc., commit lawful or even specially encouraged behavior. In the volitional plan, in the implementation of law in regulated social relations, the state will is embodied, expressed in the relevant norms, and the individual will of the direct participants in these relations correlated with it. The state will is embodied in those legal forms in which regulated relations are formed, the individual will is embodied in the specific actions of the subjects of law enforcement. The coherence of the individual will with the state, their general orientation contributes to the unity of the legal and factual content of these social relations, ensuring the implementation of what the legislator has planned into everyday life at all stages of the processes taking place. The professor defines the realization of law as a multi-level phenomenon, with the arrangement of processes related to its structure not in a line, and naturally occurring in different planes. Levels of enforcement vary. Firstly, depending on the rules and decrees of the norms of which statutory or other nature are being implemented, for example, the norms of the Constitution or the norms of the Government Decree. The level of implementation of statutory norms is basic, located at a slightly different level. In the processes of implementation of the latter, simultaneously implemented statutory norms are invisibly present, it is necessary to accompany and guide them. Certain shifts that occur at this level inevitably affect the implementation of law in general. The statuses are divided into general and special: the first are of the same genus, the second are of one specific group within a certain genus. The general legal status unites: - citizenship as a legally recognized belonging of a person to a given state-organized society, which expresses his fundamental relationship with the state, is mediated by mutual rights, duties and responsibilities; - legal personality as a legally recognized ability of a person to independently have subjective rights, freedoms, powers and obligations (legal capacity), to exercise them by their actions (capacity), and to bear responsibility for deviant behavior (tortious capacity); - general regulatory rights, freedoms, duties and powers as certain types, measures or areas of possible, proper or possibly proper behavior, the same for all participants in relations regulated by law; - general legal principles and legally protected interests of the activities of participants in public relations regulated by law; - positive legal responsibility, understood as awareness of the legal properties of their actions (inaction), their correlation with the current legislation, readiness to answer for them before the state and society. A special legal status is, as it were, superimposed on a system of legal categories that form a general legal status. The subjects of law endowed with it have some additional rights, duties and powers, however, again, they are common to the entire group of participants in regulated social relations. At the same time, the links between the noted levels of law enforcement are subordinate in nature, since there is a certain dependence on the use and application of non-statutory norms from statutory ones. Secondly, the processes of implementation of substantive legal, actually managerial, control and supervisory and procedural (procedural) norms of law are not at the same level. Management norms are connected in the course of the implementation of substantive legal ones, for example, if necessary, in individual legal regulation (Federal Law of the Russian Federation of September 25, 1998 No. 158-FZ “On Licensing Certain Types of Activities”, adopted on September 16, 1998.)1, procedural and procedural ones “serve” such regulation (for example, the Federal Law of the Russian Federation dated 04.03.98 No. 33-FZ “On the procedure for the adoption and entry into force of amendments to the Constitution of the Russian Federation”)2, while control and supervision accompany law enforcement processes in general (for example, the Federal Law of July 24, 1998. No. 127-FZ “On State Control over International Road Transport and on Liability for Violating the Procedure for Their Implementation”).
The effectiveness of the law and the criteria for its evaluation
One of the objective laws of the development of society is the need to increase the efficiency of all social means and mechanisms by which the life of society is ensured. This process fully concerns the law as a normative legal act, assuming a more complete use of its capabilities. The effectiveness of the law is evidenced by the results of social practice, that is, when their implementation gives positive results, contributes to the achievement of the goal.1 Therefore, the study of the essence of the effectiveness of the law and the search for real ways to enhance their positive impact on social relations remain one of the urgent tasks of legal science.
From the point of view of V.M. Raw, it is assumed that effective rules of law should ensure the implementation of the goals set, lead to the expected socially useful results: strengthening the legal order, reducing the level of offenses, creating conditions for the unhindered exercise of the rights of citizens and other subjects of law. Similar results are achieved in cases where a normative legal act is prepared at a qualitatively high level and meets the following general conditions for effectiveness: - the act is based on the achievements of legal science, and also takes into account the requirements of legislative technology, international law, law-making experience of other republics and foreign countries; - the goals of an effectively operating legal norm correspond to the level of economic and socio-cultural development of society, take into account social, legal and other patterns operating in the area regulated by this norm.1
V.V. Lapaeva understands the effectiveness of the law as the measure of its contribution to strengthening the legal principles of state and public life, to the formation and development of elements of freedom in public relations.2
Speaking about the effectiveness of the law, we mean its certain internal property, namely its ability to have a positive impact in a given direction under given specific social conditions.
It should be noted that the law should not only be determined by objective laws and social needs, but also correspond to the level of legal awareness, legal culture and law enforcement that actually exists during the period of its operation. If a law is formulated without due regard for this level, relying on some ideal conditions that have not yet been objectively created, then from the very beginning it has an internal insufficiency - it is completely or partially devoid of efficiency. And vice versa, when law enforcement actually turned out to be significantly lower than the general level, i.e. was "abnormal", had significant flaws, then such insufficiency should be considered as an undesirable feature of the practice of implementing a particular law. In such a situation, one should first make the necessary adjustments to the practice of implementing the relevant law, and only after that, on the basis of new data, judge how much the law itself has the ability to positively influence social relations and the attitudes of their participants.
To identify the presence or absence in the law of that internal property, which is denoted by the concept of "efficiency", it is necessary to study the object of its influence, to determine the ratio of its initial, actually achieved and ideally planned state.
The law, by its influence on external behavior, subjects it to streamlining, regulatory influence. In addition, it has an impact on the consciousness and psychology of people, i.e. there is an educational effect. It is precisely on this that the distinction between the regulatory and educational functions of the law is based.1
Thus, speaking about the effectiveness of the law, it is necessary to take into account the positive impact on social relations and the impact on the inner world of the individual, the awareness, assimilation of legal standards by people, and the development of the necessary personal attitudes.
In addition to all this, when considering the concept of the effectiveness of the law, one should take into account the material, labor and spiritual costs that are a direct consequence of its functioning. This is a very important circumstance characterizing just the property of efficiency. No law can claim to be effective if it operates at a significantly higher cost than its positive effect on the target.2
Finally, the concept of the effectiveness of the law is connected only with the positive result of the impact on social relations and on the consciousness of their participants. M.P. Lebedev justifiably emphasizes that "according to the established word usage, the concept of efficiency does not correspond to any effect of the law (by-law), but only to its positive effect, i.e. one that brings the result closer to the goal outlined in the law" .3
Based on the foregoing, the effectiveness of a law should be understood as its ability to positively influence social relations and the attitudes of their participants in a given direction at the lowest cost under the social conditions that actually exist during the period of their operation. In order for that internal, qualitative property of the law, which is its effectiveness, to really reveal itself in the behavior of participants in social relations, certain social factors are necessary. The presence of the latter contributes to the active manifestation of the effectiveness of the law in objective reality, and their absence, on the contrary, hinders this process. The analysis of such factors is of undoubted scientific and practical interest.
Laws of social development and theory.
- 03.01.12 -
The laws of social development are extremely important for understanding the life of society and for understanding and designing its future, incl. and for modernization theorizations.
In Modern Philosophy, the laws of social development are actively studied, mainly in its two corresponding sciences: in modern political economy and in the social philosophy of Modern Philosophy ( economic laws in the social sciences are only declared and used, mainly as tutorial, and when analyzing the economy and, moreover, planning the socio-economic development of a particular country, they are not really taken into account, even somehow strange).
On the basis of the laws of social development, not only general trends in the development of society are traced and forecasts are made, but also a combination of theoretical and practical is carried out; most importantly, a theoretical basis is being created for all this, which is very important for understanding and planning the development of society, especially for the implementation modernization design.
But the laws of social development also have epistemological significance: in particular, they are one of the theoretical provisions of the basis of modernization theorizations.
The laws of social development are a rather complicated theoretical position.
Firstly, the sciences do not know what laws are, and reduce them and their diversity to recurring phenomena, while falling into an ambiguous situation: after all, if there are laws, then it is necessary to indicate where they are, and what they represent themselves, and not reduce them only to their manifestation, to phenomena, i.e. it is necessary, at a minimum, to identify the self of laws and indicate their "location" - the sphere where they "exist", from which they "act" - in order to understand their mechanisms, which is impossible to do on the basis of a materialistic paradigm. And the sciences need, in fact, to deny the laws, which, on the other hand, is impossible and constitutes an insoluble contradiction.
Secondly, it is especially difficult for the sciences with the laws of social development. It was simple in the USSR: all the laws served to promote the movement towards communism, but, however, since it was not known what the law was, and Marxism-Leninism was distorted, instead of the laws, the slogans of the CPSU and cured scientists were slipped. And the simplicity of the laws of movement towards communism ended badly for the USSR. But in fact, when discussing the laws of social development in the social sciences, great difficulties arose: you need to know what a law is, what to do with its objectivity, especially regarding the replacement of the old by the new (including capitalism, which is completely objectionable to the bourgeois economics, which is therefore reduced to a discussion of trends and graphs), etc. And worsening hunger, poverty, moral decline, crises, etc. against the backdrop of the luxury of a small group of people and the statements of officials about caring for the population, the sciences also need to figure out how to explain it. And etc.
["Modernization of the dialectical theory of functionality"].
DEVELOPMENT
H E L O V E Q E S T V A
(C O N S P E C T)
CONTENT:
S T R.
1. FOREWORD ............................................................... ......................... 3
2. BASIC LAWS OF THE DEVELOPMENT OF SOCIETY .................................... 4
3. CAPITALISM .................................................................... ............................ 5
4. SOCIALISM .................................................................... ............................... 7
5. COMMUNISM …………………………………………………………………… .............................. eight
6. NEW STAGE OF HUMAN .................................................... .... 12
EARTH CIVILIZATION.................................................................. ........... 13
8. RUSSIAN PEOPLE IN HUMAN CIVILIZATION ...... 15
9. CIVILIZATIONAL IDEA OF HUMANITY ....................... 17
10. MODERN HUMANITY .................................................... 18
FOREWORD
Realizing that modern people spoiled by the Internet and networks do not want to waste their time reading voluminous treatises with unknown content, we will try to summarize briefly, in the form of a summary, the main provisions of the concept of the development of modern mankind. The abstract will also allow you to concentrate the fundamental conclusions of this concept and see them in a strictly regulated manner.
The stereotypes of the socialist and communist development of society that have existed since Soviet times are largely untenable. The dogmatic application of the theory of scientific communism, other Marxist sciences, the lack of a creative, innovative understanding of the teachings of K. Marx, turned Marxism into an embalmed corpse. Thoughtless citation of the works of the classics, the loss of connection with modernity, and, probably, the immaturity of society and, above all, production, did not allow the CPSU, other communist and workers' parties of the world, to understand the patterns of further transformations of mankind, the place of socialism in these transformations, the ways transition from socialism to communism, and, finally, to understand the structure and functioning of communist society itself, the process and essence of the revolutionary transition from socialist society to communism.
The theoretical thought of Marxism, littered with philistine ideas of the period of the socialist revolution and the formation of Soviet power in the USSR, did not find the necessary solutions to the urgent problems of society, mired in the swamp of current world and trivial Soviet affairs, not noticing the maturing of deep contradictions of socialist development. The result of all this was a counter-revolutionary coup in the USSR, its disintegration into independent bourgeois republics, and the disintegration of the socialist camp.
The globalization of mankind, the further ways of the formation of earthly civilization, were not comprehended either. The biological meaning of the forthcoming transition of the HOMO SAPIENS human type into a new stage of development is not understood - the stage of COSMIC MAN, and along with this, of all mankind, into the stage of SPACE CIVILIZATION.
This synopsis does not focus on the well-known laws of the functioning of pre-socialist societies. Classical capitalism, imperialism, are taken purely contextually. The main interest is focused on modern post-Soviet humanity, the patterns and contradictions in the development of socialism, the reasons for the fall of the Soviet state, on the transition from socialism to communist society, consideration of the communist society itself, its features, differences from Soviet socialism, the arrangement of development paths and the principles of functioning of the primary cell. communist society - communes, prospects for the development of human civilization, modern tasks facing the world community and the Russian people, their national and civilizational ideas. These issues are outlined in basic terms, conceptually, which requires discussion and deeper theoretical understanding. Not spectacular theorizing with clogging thoughts with a lot of controversial and not always clear terms, but reasoning on an accessible to everyone modern man language, a clear presentation of thought. Simplicity, brevity and clarity of the presentation of the material is not only an indicator of the author's understanding of the conclusions presented by him, but also contributes to the understanding of his readers and even the very desire to read it.
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BASIC LAWS OF SOCIETY DEVELOPMENT
First scientific explanation The development of society was given by K. Marx and F. Engels.
These laws are in accordance with scientific knowledge of that time were set forth by them in DIALECTIC AND HISTORICAL MATERIALISM, POLITICAL ECONOMY, THE THEORY OF SCIENTIFIC COMMUNISM. Numerous works of the classics, and, above all, K. Marx's CAPITAL, formed the basis of Marxism - the science of the laws of development of nature and society and the ways of the revolutionary transformation of capitalism into socialism with its subsequent transition to a communist society. Later, Marxism was enriched with new theoretical conclusions and practice. Briefly, these laws are as follows.
Man exists only in society. There is no person outside of society. Man is a social being. The development of production lies at the basis of the development of society. If a person did not produce, did not create a new consumer product, he would never become a person. Labor created man. Labor is the conscious purposeful creation of a pre-imagined consumer item. Production is the combination of tools of labor, means of labor and human living labor. Tools of labor, tools of production are the means by which production is carried out: a shovel, a plow, machine tools, machines, automated lines and factories ... Means of labor are natural resources, using which a person, through tools of labor, tools of production, creates a non-existent in nature is a predetermined commodity. The totality of means of labor and tools of labor forms the means of production. Production is carried out to meet the specific needs of a person, so the produced consumer item must have consumer demand and be somehow distributed among producers. Production, demand, exchange, distribution and consumption of the produced product of labor are inextricably linked, and it is impossible to change one of them without changing everything else without introducing contradictions between them. Contradictions arise as a result of the struggle of opposites - the causes of development. Production always has a social character, since it is impossible outside of society. Therefore, society depends on production and corresponds to it, otherwise a contradiction will arise between production and society and the need to bring society into line with production. But production itself depends on the level and nature of the development of the instruments of production. Consequently, the development of society depends on the level of the instruments of production used in production. Machine production corresponds to capitalist society, automated production to communist society. The most important characteristic of production and society is the ownership of the means of production. They can be private property and belong to an individual, or public and belong to the whole society. There is also group, collective property - cooperative, collective farm, family, etc. During historical time, mankind has gone through a full cycle of development along the golden section spiral (that is, with an increasing radius of the spiral by a factor of 1.618) with two large socio-economic formations: a formation based on public ownership of the means of production, consisting of three small socio-economic formations (clan, tribe, union of tribes) and a large private-proprietary socio-economic formation, also consisting of three small ones (slave-owning system, feudalism and capitalism). The passage of two large formations determines the measure of development, the stage of development of society (in a spiral, development comes to the same direction of its radius from which the stage (measure) of development began, but on a larger radius (+ 0, 618)), after which development is repeated in a similar way but at a higher level. The likeness of the primitive tribal community is the commune - a cell of communist society. Communism denies a private property society and a new stage begins, a new cycle with a new measure of development. A new stage of society is also a new stage of man, a new type of man. The change of formations, societies, stages, does not occur spontaneously, but naturally, according to the laws that exist objectively in nature (and society, man is part of nature). Any development proceeds from within as self-development from the simple to the complex, from single elements arising from fluctuation mutations of an already existing environment, to a complex, group connection of mutated elements that emerged from within by self-development, with the formation of groups and with the subsequent ever closer contact of these groups in a contradictory struggle for existence (survival). The new always stands on the old as at its base, and it is impossible to change something in the old, and even more so to destroy it, so that it does not affect the new. As an example, all life on Earth began with simple living cells, but having reached the highest form in Homo sapiens, it will cease to exist in him if at least one link in evolution disappears: in each person the whole world of organisms that preceded him in development coexists. The coexistence of everything that has arisen over history, evolution, is a prerequisite for development. All historically emerged modes of production also coexist: primitive way when people take the "gifts" of nature without spending their labor on production (oil, gas, natural resources, fish, timber, etc.), the slave-owning method in the form of prisoner camps, concentration camps, etc., feudalism as peasant labor for the landowner, capitalism, socialism and emerging communism. The new does not just replace the old, they always coexist.
CAPITALISM
The capitalist mode of production, capitalist society is considered in detail by Karl Marx in his main work CAPITAL.
The basis of capitalist production, and, as a consequence, of the entire capitalist society, is private ownership of the means of production. Private ownership of the means of production, approved by the laws of the bourgeois state - an organ for forcing the class of workers to work for the class of capitalists - allows the ruling class to exploit the oppressed class of workers and profit from this by the bourgeoisie - the main goal of capitalist production. The capitalist's profit arises as a part of the product of the workers' labor withdrawn by him on the basis of the capitalist's ownership of the means of production, as a surplus value of labor that arises when the workers do not fully compensate for their collective labor. The material and technical base is machine production under the capitalist (machine) division of labor. Machine production (and the machine itself) is possible only if there is an appropriate division of labor in the production process, which is created by the bourgeoisie as a symbiosis of machine and worker. At the same time, the worker lost himself as an integral producer, became a partial worker with a partial machine, creating not the entire product of labor, but only a part of it.
The demand for the produced commodity determines the market where the capitalist brings this commodity as his own and with which he enters into a competitive struggle with other capitalists for the sale of the commodity and the highest profit on the market. The element of the market and production under it leads to crises of overproduction of goods, a drop in demand and, accordingly, the consumer value of goods, a reduction in production, unemployment, and, consequently, an even greater decrease in demand. Overproduction crises are cyclical in nature and lead to a sharp drop in production, a terribly plight of workers, and loss of labor for producers.
In an effort to obtain maximum profit, the capitalist increases the exploitation of workers, forcing them to work longer hours, reducing their wages, reducing the cost of working conditions, increasing its productivity by introducing new, more efficient tools of production, more advanced technologies, automation and intellectualization of production. The workers are forced to defend their interests in a tough antagonistic struggle against the capitalists, and this compels the bourgeoisie, on the one hand, to unite their interests as a class through their state, on the other hand, to seek to replace the workers by introducing new, more productive equipment and automating production processes. A mass of "superfluous people" is thrown out of the gates of factories and plants. The irresistible thirst of the bourgeoisie to increase profits and get rid of the "superfluous people" who constantly demand better working conditions, shorter working hours, higher wages, pushes it towards ever greater automation of production, replacing workers with equipment that does not cause class contradictions and class struggle against the bourgeoisie. . However, if, within the limits of a limited reduction in the number of workers, automation is somehow leveled off by other producers, then with a comprehensive reduction in the employment of workers, society becomes unviable, since the produced product does not find a buyer: the people are insolvent, their extreme impoverishment occurs. As a result, a sharp increase in the class struggle and socialist revolutions with the conquest of power by the working people and the creation of their own state - the DICTATORY OF THE PROLETARIAT, which establishes the control of the working people over all aspects of production and life of people, forcing the bourgeoisie to submit to the working people, by destroying private ownership of the means of production, declared making all production and natural resources the common property of society and, on this basis, introducing a planned economy in all social production.
The bourgeoisie comes forward under the flag of bourgeois democracy, which implies freedom of private property and enterprise, equality of all citizens before the law, and the abolition of all privileges. Under conditions of private property, the equality of all before the law is a disguised inequality. In a society where the main measure of the value of everything, including a person, is money, the equality of all before the law does not determine the real equality of people: the strength of a person will always be determined by his wallet. For equality as the abolition of privileges, the bourgeoisie fought against the feudal-monarchist estates during the period of bourgeois revolutions. In a bourgeois state, however, the equality of citizens before the law becomes a fiction, a parody of democracy.
The development of capitalism naturally leads to its imperialist spread through world and local wars and the struggle for the markets for raw materials and sales of products, the fascistization of the most developed part of bourgeois humanity. Today, these processes of globalization and enslavement of countries and peoples are led by Zionism, the Jewish Zionist organizations of the USA, the EU, Israel, which have launched their cancerous metastases in all of humanity in the form of the so-called fifth and sixth columns, carrying out "color revolutions" under the leadership of the Zionist centers with violent change of unwanted states. Globalization leads to a change by mankind of the stage of its development through the world revolution.
SOCIALISM
The antagonistic class contradictions of capitalism cause an irreconcilable struggle of the working people against the bourgeoisie under the leadership of the proletariat and its political party, which, with a theoretical and political awareness of its role in society, leads the working class to victory, the establishment of a state of the DICTATORY OF THE PROLETARIAT and a socialist social system that nationalizes all national wealth, eliminating private ownership of large means of production, introducing a planned national economy, the obligation of labor for all, the distribution of the product according to work. The working people, through their state, become the owners of all social wealth, the conscious masters of all aspects of their lives.
The fundamental conditions for the birth and development of a new big socio-economic formation - communist social order. Socialism does not represent any independent socio-economic formation and is transitional phase from capitalism to communism, bearing in itself the main features of both. As the basis for building a communist society, socialism establishes and for all future times ensures such obligatory conditions of communism as the socialist state of the dictatorship of the proletariat, the abolition of large-scale private property that allows the exploitation of man by man, the preservation of all means of production, all national wealth, in national public property, the planned management of the national economy, the universal obligation of labor. From capitalism, socialism inherits its most important feature - the capitalist (machine) created by it simultaneously with machine production. division of labor during the production process. This is what gives socialism its transitional dual character. Figuratively, we can say that socialism is semi-capitalism, semi-communism. And therefore, its state is unstable and depends on the direction of the vector of those processes that occur in society. The differentiation of people inherent in the capitalist division of labor develops through distribution consumer product according to work and revives private property, private property interests and psychology. Thus, in the USSR (and in other socialist countries), the polarization of the incomes of the working people, and after it the differentiation of the population, by the beginning of the 1990s, increased the interest of the wealthiest citizens who had accumulated significant property and financial resources to change the state laws of their countries in such a way that these funds brought new income, i.e., to change the political system. The counter-revolution was accomplished with the revival of the capitalist social system. The main contradiction of socialism between communist innovation and the capitalist heritage, while stopping the overdue development of society in the communist direction, turned the vector of development back to capitalism. The mobile balance of contradictions struggling in socialism is capable of changing the direction of the development of society to the opposite. In this sense, socialism is a point on the graph of the transition from the old society to the new, a very unstable position of the ball on the top of the tetraerd, depending on the direction of the wind. At the same time, socialism is a part, a phase, of communism, and while maintaining the vector of development towards communism, it will always accompany communism as a necessary part of it, as a condition for its existence. Figuratively, one can imagine such a phase transition between two societies (socialism and communism) as a kind of phase transition of two states of water (or any other liquid in a similar phase transition), when separate ice crystals arise from the cooling liquid, more and more overgrown with new crystals, grouped into separate pieces of ice in different places of the liquid, until all the water freezes. The presence of liquid and the direction of heat (cold) supply is a condition for the transition of a substance from the water phase (liquid) to the ice phase (solid state), and the process is in constant reversible equilibrium. But the state of the liquid phase will be preserved during the entire time of the phase transition. Similarly, socialism as a phase of communist society will always coexist as long as the process of phase transition between neighboring societies develops. Socialism is the condition, the material basis of this phase transition. And the phase transition itself will take place in a socialist society piecemeal from the new communist formations - communes. Solitary communal enterprises will continue to grow within the socialist countries of a new stage in the development of Earth civilization for a long time to come. And they won't replace will never replace production of other, non-socialist countries, and even many socialist (in one sense or another) countries, other modes of production. And in their own country, the communes will always coexist with all other socialist enterprises and co-operate harmoniously with them. Communes will be somewhat exotic for a relatively long time. Most likely, the communes will begin their history in Russia.
COMMUNISM
Communism is fractally similar to the primitive communal system. The formation of tribal communities corresponds to the formation of single communes. The formation of tribes is similar to the formation of communal complexes. And the formation of unions of tribes is a prototype of the unions of communal complexes unrelated in origin. The communal formation is the first stage of the cosmic terrestrial (presumably, similar processes are taking place in other cosmic systems) civilization. In this way, big the communist socio-economic formation, like the large socio-economic formation of the primitive communal system, consists of three small socio-economic formations.
Under the favorable conditions of a socialist society, a new type of enterprise, the commune, is purposefully and consciously built. What is a commune?
We have been told for so long and persistently that the commune is an illusion, that the existence of a separate group of people in a special position in society is contrary to Marxism, artificial and impracticable in principle, and all attempts to create such a collective in practice have always led to disappointment. We were told that communism in a single collective is a utopia, that society should pass from socialism to communism as a whole by gradual, spontaneous, evolutionary outgrowth, and not by some kind of artificial communal enterprise. All this is a lie! All this is a misunderstanding of the essence of both the commune itself and communism in general. And this misunderstanding cost dearly to Soviet society, the world of socialism, and indeed to all mankind. There is no fantasy in the existence of the commune, no transcendental paradise life. On the contrary, only in this way, from individual individual cells-communes, is it possible, and naturally, the birth of communism.
The commune is a modern enterprise, organized, unlike all hitherto existing ones, on the principle of natural division of labor people in production, and as a result, in all their life activities. The natural division of labor is the only but revolutionary difference between the commune and the modern highly automated socialist enterprise. The material and technical base of the commune is the highest degree of automation and intellectualization of all production processes and the life of the communards. The commune is not viable in a capitalist society: it needs the basic conditions for its existence - socialism. All that defines socialism is the foundation of the commune, without which it cannot function, even if artificially created, as Owen did. But unlike the socialist enterprise, the commune makes revolutionary a revolution in its organization: it replaces the capitalist machine division of labor employed by socialism with a natural division of labor according to age and sex. This is the whole focus of the fantasticness of the commune. This is its revolutionary distinction. All past attempts to create a commune contradicted the primitive instruments of production used in it and dragged it by their organization not forward, into communism, but back - into the primitive tribal system, that is, they were a regression, and therefore they perished. The commune can only stand on highly automated, intellectualized production, which capitalism and socialism creates for it, and which is capable of creating enough product of labor to satisfy all the needs of the communards. Automation of production is an asymptote of its development schedule, towards which capitalism strives with all its might, but which it will never be able to achieve (for capitalist society as a whole), while the commune cannot, in principle, be built on any other than automated production. . It is precisely the level of development of the tools of production before its automation that gives rise to a contradiction between them and production (and, as a result, social) relations under capitalism and requires, in order to bring them into line, to change the social system to a socialist one. But after all, all this necessary humanity today already has, and the USSR had. Consequently, the commune has long been possible, and should have been built. It is time to stop fantasizing about cultivating a special consciousness of people in communism: it is impossible to educate any consciousness artificially, outside of real life, because social consciousness is determined by social existence. As people live, so they think and feel. Only in the conditions of real life in a commune will the consciousness of communards be brought up. And this does not require any violence: it is simply impossible to live otherwise, it will not work. Everything is simple. It is necessary, long overdue, to design and build new enterprises that meet the requirements of the commune. What are these requirements? First of all, it is a socialist state, a socialist economic system with its planned nature and the abolition of private ownership of large means of production. Next, it should be automated production. And, of course, the whole complex of people's life activities, organized on the basis of the natural division of labor. Everything else follows from these conditions.
The commune is born not in a natural evolutionary way, but by the revolutionary transformation of a socialist enterprise into a communist enterprise by the will and mind of a person, just as it is done when creating new enterprises that have never existed before. The reason for the transition of people to the organization of their vital activity on the principles of the natural division of labor is, firstly, the fact that an automated enterprise does not require a large number of workers in the sphere of material production, when even a small number of them are able to create enough product to provide all community needs. This allows a woman to be freed from participation in material production, entrusting this to the male part of the community. At the same time, the demographic needs of the commune, which is developing from within, dictate the need for a rapid, explosive growth in the size of the team in order to reduce the cost and expand the possibilities of intellectual production and cultural development of the community. This is, first of all, connected with a woman, whose conditions become decisive. The mother woman is the main figure in the commune, on whom the birth and upbringing of children depends until they leave infancy, when care for their upbringing is increasingly becoming universal. The division of responsibility along gender lines is the first division of labor, the division by gender.
For a modern woman, the most important milestone in life is menopause (menopause, menopause) - the extinction of ovarian function and the onset of menopause.
Estrogen and progesterone - female sex hormones - have a strong effect on the body throughout the reproductive period of a woman's life (from about 18 to 45 years). When they cease to be produced, a kind of restructuring of the body occurs. The onset of menopause means that the woman has fulfilled her main purpose - procreation. Until the 20th century, the average life expectancy of a woman was no more than 50 years, i.e. with the onset of menopause, she became, as it were, unnecessary and died. Fortunately, in our century everything has changed. Women in economically developed countries live quietly up to 80 years, while the age of menopause has not changed, therefore, about thirty years of a woman's life falls on menopause.
In the 21st century, a further increase in life expectancy is expected, therefore, the importance of the menopause problem will only increase. Deficiency of sex hormones during this period leads to switching the body to another mode. The average life expectancy of Russian women is 73 years, and the ratio of men/women over 60 is 100/224 (in Japan, for comparison, 100/127). Russia has become a country of lonely elderly women, and their longevity - instead of a full happy life - has become a curse. Nevertheless, longevity is now a reality and you need to try to surround a woman with attention, affection and care, in time to prevent diseases of old age and understand her problems.
Everything will change in the COMMUNE. The division of labor according to age and sex in the commune naturally places women in three stages:
1. before puberty...
2. childbearing period.....
3. menopause.
The senile period falls out of this as common for men and women who are incapable of independent living. From the separation of a woman's life into three stages, their different life activities follow. The prepubertal period is the upbringing, preparation of a woman for a comprehensive, full-fledged life of the childbearing period - the main period of a woman's natural destiny, her ability to give birth. And here everything is clear and natural even according to today's concepts. But the period of menopause is a completely new question about a woman. It is required to solve it so that this period is full-fledged, full of life. Not by entertainment and senseless vegetating as beings no longer needed by anyone, but, on the contrary, by female maturity and experience, the ability to educate young people of the pre-pubertal period, to help women in the childbearing period. Age can and should become a woman's value, give her special meaning life. So this issue in the commune is solved in the best way.
Secondly, the complexity and development of automated production requires longer training and continuous improvement of the knowledge and skills of workers. In addition, the employment of communards is not limited to material production, but extends to all people's life, including special conditions their life in the technosphere landscape, requiring special training even in everyday behavior. As in any kind closed community like in the countryside, for example, but at an immeasurably higher level and breadth of needs, all the demands of the commune are satisfied by the communards themselves, and they also need to be prepared for this. Parenting, including education, now requires much more time and extends over a lifetime. The rate of renewal of knowledge and skills is greatly increasing and it is possible to keep up with this only by constant systemic assimilation of them. But the Communards are no longer interested in abstract knowledge: they grow into own production, in my all-encompassing life. Therefore, they can acquire this knowledge and skills only in its specific conditions, and not in the form of schoolboy cramming, far from their lives. This defines the educational process as a stepwise, age-specific process, organically tied to the entire technosphere of the commune, including intellectual activity, the maximum individual development of people's abilities and talents. Being educated according to the steps in the real life of the commune, people are forced to do it according to the age steps, establishing a natural division of labor. according to the age.
At the same time, the intellectual activity of people is allocated to intellectual production, more efficient, more profitable, more significant, as the problems of earthly civilization become more complicated. So, on the basis of material production, as if necessary, according to Marx, a “kingdom of freedom” grows up for the development and realization of the abilities of people, when the condition for the development of all communards is the maximum development of the abilities of each, and the development of each depends on the general conditions for this in commune. The general interest in the success of each communard, his value to society precisely because of his special individual abilities and talents, leads to an explosion of intellectual development.
The socialist obligation of labor for all develops in the commune into obligatory work for all in all spheres the life of people. Only right remains choose a specific type of occupation in this mandatory area for all. For example, sport is considered a prerequisite for the health of communards, on which success in all other areas of work depends, but a person chooses a particular sport on his own, based on his own abilities and passions. Everyone is obliged to engage in sciences, but which particular science to engage in, everyone decides for himself according to his interests and abilities. Establishment of mandatory areas of activity is determined by the needs of the commune itself and is decided either by a council of its elders or by a referendum.
Special place the structure of the community is occupied by children and the elderly. Children, as the most precious heritage of the Communards, are the object of special universal concern. All women are mothers of all children by status, all men are their fathers, all children are common, all are their own. The very concepts of "mother" and "father" are dying out. The institution of the family is abolished, marriages are not registered as unnecessary. Relations between a man and a woman are determined only by their personal feelings. No one is allowed to interfere in personal relationships. Each communard from a certain age (in accordance with his age level) lives in a separate dwelling. Old people live in a cottage town adjacent to the communal common city-house under the supervision and care of hired citizens of the country and medical supervision.
All the life of the communards is carried out in a common communal city-house, a new technosphere landscape, where about 5,000 people of all ages live. The house is adjacent to a manufacturing plant located nearby. All technical management of production is carried out centrally from the control post in the city-house. A commune is a territorial community. It uses a significant adjacent land area, part of which it occupies for agricultural land, part - for various purposes, natural landscapes, economic and cultural purposes. For all these lands received from the state on lease, in trust management, the communal community is responsible to the national state, protects and protects them from extraneous encroachments, up to armed actions, from violation of the environment and illegal actions on this territory. Harmonious mutually beneficial relations are being established with neighboring villages, farms, and settlements. The agricultural farm of the commune is an automated hydroponic greenhouse enterprise, where, as one of the types of labor, all communards. This has an auxiliary character of production for the needs of the commune itself. This is how the city and the countryside come together. Not improving the living conditions of the countryside and bringing them closer to urban ones, but the fusion in each person of both types of labor. And this is done quite simply. No fantasy.
Remember:
what is spiritual production? What is its structure? What needs can be satisfied by the spiritual activity of a person?
In the courses of history, literature, social disciplines, in everyday life, you have repeatedly met with various definitions of the concept of "culture" (some researchers have more than two hundred definitions). In the broadest sense, culture is a set of non-biological means and mechanisms of activity through which a person masters the world around him, regulates social life, i.e. culture is an exclusively human, social mechanism in its origin and purpose. It is legitimate to say that culture is a universal form of human communications, its functioning ensures the continuity of the development of society, the interaction of individual subsystems, institutions, elements of society. The emergence and development of the human personality, the existence of society are impossible outside the cultural context.
Culture is the object of study in many humanities and social sciences, such as history, philosophy, anthropology, ethnography, social psychology, and sociology. There is also an integral field of knowledge - cultural studies.
MATERIAL AND SPIRITUAL CULTURE
In science, it is accepted that, due to the integrity of all aspects of human life, the allocation of the material and spiritual aspects of culture is very conditional.
"Culture is specific human activity, which characterizes a person as a species. The search for a person before culture is in vain, his appearance on the arena of history should be considered as a phenomenon of culture. It is deeply connected with the essence of man, is part of the definition of man as such.
A. de Benoist
Yu-L. N Bogolyubov
Material culture is usually associated with the practical activities of society and man, aimed at satisfying elementary needs: a person builds a dwelling, creates clothes and other household items, paves roads, develops and applies technical means and technologies. It can be said that material culture is the spirituality of a person embodied in specific objects, things, since practical activity is impossible without the spiritual efforts of a person and society. The level of development of material culture is studied and evaluated from the point of view of the means and conditions created for improving the transformative activity of a person, satisfying his material needs, the most complete development and realization of his “I”, the potential of a person as a subject of culture. Having imagined the main stages of the history of mankind, you can be convinced that in different periods of the evolution of material culture, unequal conditions and means were created for the realization of man's creative ideas in his desire to change the world and himself. It is also important to understand that there is no direct connection between the level of development of material and spiritual culture. Not always the difficult material conditions of a person's existence limit the prospects for his spiritual development, and vice versa. (Choose a few historical examples that support or refute this statement.)
II “Those harmonies and proportions, form, order and rhythm, ji meanings and ideas that a person intuitively recognizes and traces in his contact with nature-> j! doy, social life - all this a person must capture with his endless labor on a wall or canvas, print on paper as a scientific or philosophical system, carve in stone or cast in bronze, sing in a ballad, ode or symphony.
Richard Niebuhr
Spiritual culture is identified with the process and the totality of the results of human spiritual activity: the achievements of science and art, ideas about the meaning of life, value orientations, various norms and regulations. The development of spiritual culture is directly related to the formation, expansion of the range of ideal human needs, the activities of individuals and society as a whole, aimed at meeting these needs. At the socio-psychological level, spiritual culture acts as a system of social attitudes, ideals, values, norms designed to orient a person in the world around him. Spiritual
culture permeates all aspects of social life and social interaction of people, creating a sense of unity, group identity. Therefore, spiritual culture can be considered as the highest form of social reflection of human life, in which meaningful ideas are revealed, value orientations, the needs for self-consciousness, self-knowledge, self-realization and self-affirmation are satisfied.
More on the topic § 28. Spiritual development of society:
- FEATURES OF TRADITIONAL SOCIETIES AT THE PRESENT STAGE OF DEVELOPMENT
- 7.1. Psychological and pedagogical problems of the development of Russian society
- DEVELOPMENT TREND OF SOCIAL RELATIONS IN OUR SOCIETY
- § 3. The development of marriage and family relations in the history of society
- Changes in the social situation of development during preschool childhood. Game and other activities. Communication with adults and peers. Development of perception and thinking of the child; development of attention and mediated behavior; memory development; development of the imagination. The development of the personality of a preschooler.
