Basic moral issues. The Problem of Morality and the global crisis of society (2 photos)

In the modern period of a new socio-historical turn in people's lives, when society is absorbed in the problems of mastering market relations, economic instability, political difficulties, social and moral foundations are increasingly being destroyed. This leads to a regression of humanity, intolerance and bitterness of people, the disintegration of the inner world of the individual, the vacuum of spirituality.

In other words, modern Russian society is experiencing not so much an economic as a spiritual and moral crisis, the consequence of which is that the totality of value attitudes inherent in consciousness (and primarily children's and youth's) is largely destructive and destructive from the point of view of personality development, families and states.

Notions of higher values and ideals have disappeared in society. It has become an arena of unbridled selfishness and moral chaos. Spiritual and moral crisis exacerbates crisis phenomena in politics, economy, social sphere, interethnic relations.

Russia faced a real threat of destruction of national self-identification, there were deformations of its cultural and information space.

The most vulnerable were such areas as moral health, culture, patriotism, and spirituality. The loss of life guidelines by a person, especially young people, is often used by various kinds of extremists and opposition forces to solve destructive problems.

Modern society has lost traditional moral values, but has not acquired new ones. All this does not enable people to clearly distinguish between the concepts of good and evil, truth, dignity, honor, conscience; distorts and replaces traditional ideas about man and the meaning of life. In this regard, in modern culture, the traditional understanding of "morality" as good morals, agreement with the absolute laws of truth, dignity, duty, honor, conscience of a person is changing.

The appeal of the state and the education system to the idea of spiritual and moral education as the main condition for the revival of modern Russian society and man is not accidental. Moral degradation, pragmatism, loss of the meaning of life and the cult of consumption, adolescent drug addiction and alcoholism - these are the characteristics of the state of modern society and man, which indicate the spiritual crisis of society and the loss of spiritual health of the individual.

One side, spiritual crisis- a global phenomenon, which is associated with the prevailing nature of the civilizational development of mankind. The modern post-industrial society, focused on the maximum consumption of material goods and the transformation of the world around them to better satisfy them, has given rise to a special type of technocratic personality - the “cybernetic person” (E. Fromm), intellectually developed and technically educated, but incapable of truly human relations and spiritually alienated from the world of nature and human culture. The consequences of this phenomenon are clearly manifested in the system of social, interpersonal relationships, in an ecological crisis, which is a clear indicator of the spiritual limitations of a modern technocrat, often deprived of a sense of responsibility and awareness of his human duty to the outside world.

On the other hand, the spiritual crisis, characterized by lack of spirituality and immorality, is a domestic phenomenon that has become especially evident since the 1990s. XX century. This is connected not only with the realities of social life, but above all with the loss of the old foundations and values of education, generated by long years of ideological uncertainty and an axiological crisis.

Of course, the search for those ideals and guidelines that would serve as the basis of education has been carried out throughout all these years. Various conferences and seminars were repeatedly held, where the problems of spiritual and moral education were discussed, there were many different programs of spiritual and moral education. In the 1990s, various religious confessions were actively involved in this process. The good news is that today, firstly, this problem has ceased to be the concern of a small group of enthusiasts, that the formation of the spiritual and moral culture of the younger generation has become one of the priorities of the state educational policy. Secondly, this problem ceases to be predominantly a matter of various confessions and destructive sects that are sometimes alien to us. It is encouraging that its resolution is carried out in cooperation, by combining the efforts of the state, the public, the education system and the Orthodox Church.

The current situation is a reflection of the changes that have taken place in the public consciousness and public policy. Russian state lost its official ideology, society - spiritual and moral ideals. The spiritual and moral teaching and educational functions of the current education system turned out to be reduced to a minimum.

Originally the meaning of the word it with there was a joint dwelling and rules generated by a joint hostel, norms that unite society, overcoming individualism and aggressiveness. As society develops, the study of conscience, compassion, friendship, the meaning of life, etc. is added to this meaning.

Ethics is a philosophical discipline that deals with the study of morality, its development, principles, norms, role in society, as well as the creation of thought systems from which moral principles and standards of human behavior are derived. Ethics is sometimes called moral philosophy or moral philosophy.

# Moral- one of the main ways of normative regulation of human actions in society; one of the forms of social consciousness and a kind public relations- a social institution that regulates human behavior in all spheres of life. The content of morality is expressed in values, norms and attitudes (standards) that are recognized by all people and determine a person's choice of his attitude to the world and other people, as well as the way an individual behaves. Morality covers moral views and feelings, life orientations and principles, goals and motives for actions and relationships, drawing a line between good and evil, conscience and shamelessness, honor and dishonor, justice and injustice, norm and abnormality, mercy and cruelty, etc. An approach in ethics that considers morality as a purposeful activity and explains the content of moral duties by the consequences that human actions lead to is called teleological ethics.

# Morality- a term most often used in speech and literature as a synonym for morality, sometimes - ethics. In a narrower sense, morality is the internal setting of an individual to act according to his conscience and free will - in contrast to morality, which, along with the law, is an external requirement for the individual's behavior. Ethics is the name of the science of morality.

Who moves forward in science, but lags behind in morality, he goes back more than forward - Aristotle.

Ethics should not be confused with morality itself, morality, which, from a formal point of view, is a set of imperative directives, such as, for example, the commandment "Thou shalt not kill", and the validity of which cannot be proved or disproved from the point of view of logic. The Purpose of Ethics- study of the sources of morality, the study of the influence of morality (or lack of it) on people and their behavior, ultimately the search for the basic philosophical premises on which reasonable moral standards are created in all their diversity. Ethical views usually take the form of one or another ethical theory, which, with the help of its conceptual apparatus, is able to formulate a set of moral values. Ethical theories are formulated both to substantiate the code of moral behavior existing in a particular society, and to criticize the latter, if it partially or completely contrasts sharply with universal morality.

Ethics, as a branch of philosophy, is considered a normative science because it deals with the norms of human behavior, in contrast to the formal sciences, such as mathematics and logic, and the empirical sciences, such as chemistry and physics. The social sciences, however, in particular, psychology, to some extent claim to study the problems of ethics, motivating this desire by studying social behavior. Thus, the social sciences often attempt to correlate individual ethical principles with social behavior and to explore the cultural conditions that contribute to the formation of such principles. Depending on the social environment, for example, the will of a deity, a natural pattern, or a rule of reason may be recognized as the authority for proper behavior. If the authority is the will of the deity, then there is submission to the divine commandment of the scriptures, which become the generally accepted standard of conduct. If we are talking about the authority of nature, then the ethical standard principle is the correspondence of human moral qualities to the natural fundamental principle. In the case of the rule of reason, human behavior is considered to be the result of rational thought.

The term "ethics" is also used to refer to a system of moral and moral norms of a particular social group. In this context, it is appropriate to talk about the ethics of business communication, which is the subject of this training course. EDI is a doctrine of the manifestation of morality and ethics in the relationship of business partners. EDI should be distinguished from professional ethics, which is a set of ethical rules based on universal moral values and taking into account the specific actions of a given organization or group.

Modern classification of ethical theories

proposed by the German-American philosopher and mathematician R. Carnap:

From the point of view of moral standards are divided into:

- objectivist theories, according to which ethical norms are universal and can be obtained from general principles and then applied to all people;

- subjectivist theories who claim that ethical norms are a product of mental activity individual people. Such a view leads to the conclusion that if there are any general standards, they are the result of a similar content in the consciousness of most people; if there is no such thing as a common standard, then each individual uses his own system of moral values or commandments;

As for the sources of moral norms, it is customary to talk about:

- naturalism, i.e. such ethical systems by which an attempt is made to extract moral norms from the natural and, if necessary, social sciences;

- anti-naturalism, i.e. such ethical mindsets that attempt to assert that moral norms must come "from above", that is, from God, or they are due to strictly rational premises without reference to experimental data;

- emotivism, i.e. theories which regard moral precepts as the expression of human emotions, or, more generally, as the result of the human psyche—hence morality is simply one of psychological phenomena;

In connection with the assessment of human behavior, the following stand out:

- motivism- An ethical theory that assumes that a person's actions are morally assessed mainly on the basis of their motivation. According to this theory, an act, regardless of its final result, cannot be considered morally correct if it is not done in good intentions. (By the way, if a person does not have a specific motivation for moral behavior, as a rule, the general principles of the ethics of prudence act, i.e. the individual lives in accordance with the moral behavior of a given period and a given society);

- effectivism- a theoretical system that assumes that the moral assessment of an act is determined solely by its results. If the act was done without intent, or even with bad intention, but gave a good effect, then it can be considered morally right;

- nominalism- a view that ignores systems based on the study of motive or result. It regards good and evil as indefinable primordial concepts. According to nominalism, only that which is in accordance with it is good in a moral system. Thus, neither the motive nor the effect is essential for the moral evaluation of a given act, but it is important that its performance is consistent with moral principles.

Ethical systems developed to date are practically combinations of this classification.

The problem of the criteria of good and evil

The problem of the meaning of life and the purpose of man

The problem of justice

The problem of due

# Good and evil are the most general concepts of moral consciousness, categories of ethics that characterize positive and negative moral values. Good is the most general concept moral consciousness, a category of ethics that characterizes positive moral values, and is used as an antonym of the concept of evil, meaning intentional, unselfish and sincere desire to the realization of a good, a useful deed, for example, helping one's neighbor, as well as a stranger, or even the animal and plant world. In the worldly sense, this term refers to everything that receives a positive assessment from people, or is associated with happiness, joy, love of certain people. Evil - the concept of morality, opposite to the concept of good, means intentional, willful, conscious causing someone harm, damage, suffering.

Philosophers have tried and are trying to define goodness in human behavior based on two main principles: either behavior is good in itself, or good because it meets specific moral standards. The latter implies an ultimate meaning or supreme good that is desirable in itself, and not as a means to an end. In the history of ethics, there are three basic standards of behavior, each of which has been proposed as the highest good. This is happiness or pleasure; duty, virtue or obligation; perfection, full harmonious development of human potential.

# Justice - the concept of due, containing the requirement of conformity of deeds and retribution: in particular, the conformity of rights and obligations, labor and remuneration, merits and their recognition, crime and punishment, the conformity of the role of various social strata, groups and individuals in society and their social position in it; in economics - the requirement of equality of citizens in the distribution of a limited resource. The lack of proper correspondence between these entities is assessed as unfair. It is one of the main categories of ethics.

# Debt is an internally accepted (voluntary) obligation. A duty can be called an obligation of a subject or a group of subjects to another subject or subjects (for example, people or God). Most often, a moral obligation (moral, moral debt) is considered as a duty - a voluntary moral obligation of an individual to other people. Other types of duty: civil, patriotic, military. The ethics of duty in the philosophical sciences is denoted by the term deontic ethics, i.e. an approach that asserts that an action is morally right if the person doing it wants other people in a similar situation to act in the same way.

# Meaning of life(being) - philosophical and spiritual, related to the definition of the ultimate goal of existence, the purpose of mankind, man as a biological species, as well as man as an individual. These problems, including the moral duty of a person, are dealt with by an integral part of ethical science - normative ethics.

Different approaches to the study of morality.

Concepts of morality and the theory of ethics can be studied and developed using a variety of methods, but 4 main approaches are usually distinguished:

1) descriptive (descriptive);

2) conceptual;

3) prescriptive (normative);

4) philosophical.

Representatives of the social sciences often use the first, descriptive (descriptive) approach as a tool for the scientific study of ethics. The description of facts and the explanation of moral behavior and ideas about morality are characteristic of anthropologists, sociologists, and historians. The description of moral views, codes of conduct, beliefs is used in the development of corporate ethical policy, when it is necessary to develop a system of views on various "hot" issues, for example, when drawing up ethical codes for trading companies, etc.

The second approach is related to the conceptual understanding of ethics; within its framework, the meanings of basic ethical terms, such as right, obligation, justice, good, dignity, responsibility, are analyzed. No less thorough and in-depth analysis deserve the key concepts of business ethics - "obligation" and "deception".

Proponents of the third approach (normative) set themselves the task of formulating and proving the truth of the basic norms of morality. They are trying to create some kind of ideal model, from which the true order observed in reality is far away. According to the normative approach, the theory of ethics should serve as the basis for the adoption by the individual and society of a whole system of moral principles and goods. The principles of normative ethics are usually used to argue one or another point of view on specific ethical issues: abortion, hunger, conflicts of interest, cruelty to animals, racial and gender discrimination. In a number of cases, the system of ethical views in any field receives the somewhat incorrect name "applied ethics".

The philosophical approach to the study of medical ethics, the ethics of engineers, journalists, lawyers and business ethics leads to the emergence of separate areas of knowledge, where general ethical principles serve to solve moral problems specific to a particular profession. The same general ethical principles apply to issues that arise in interprofessional areas, that is, in areas that go beyond the boundaries of professional ethics. Thus, with the help of the principle of justice, it is possible to identify and resolve the problems of taxation, the health insurance system, environmental liability, criminal punishment and discrimination.

structure of morality.

In the structure of morality, 3 components are usually distinguished: moral consciousness, moral (moral) attitude and moral activity.

1. Moral consciousness is a specific synthesis of ideas, feelings, in which the deep, fundamental aspects of human existence are expressed in a special way - the relationship of the individual with other people, with society and nature as a whole. Specificity is expressed in the corresponding concepts of "good" and "evil", "justice", "conscience", "dignity", etc., in the aspiration to higher values.

Depending on the carrier, moral consciousness is divided into individual and social.

The starting point for the study of individual moral consciousness is a specific person, because morality is directed primarily to the individual. There are three basic components of individual moral consciousness. The first of them is concepts, ideas about good and evil, duty, conscience, higher values, etc. The second component of individual moral consciousness is moral feelings (conscience, duty, justice, etc.). The third component of individual moral consciousness is the will, which manifests itself in stamina, determination, in a certain mental attitude and readiness for specific actions.

However, individual moral consciousness is formed in interaction with the public moral consciousness, the bearer of which is society as a whole. Although, apparently, it should be recognized that different social groups make an unequal contribution to its development.

Public moral consciousness also has its own structure, including ordinary moral and theoretical moral consciousness. The first spontaneously arose in primitive society. In its essence, everyday moral consciousness is our everyday judgments on various problems of morality and the corresponding assessments, moral feelings. Theoretical moral consciousness develops with the separation of mental labor from physical labor, with the emergence of professions, whose representatives specifically considered various problems of moral life, were engaged in the training and education of young people.

2. Moral (moral) relations - relations that people enter into when performing actions. Moral relations are a dialectic of the subjective (motives, interests, desires) and the objective (norms, ideals, mores), which have to be reckoned with. Entering into moral relations, people impose on themselves certain moral obligations and at the same time impose moral rights on themselves. The specificity of moral relations is as follows:

1. in the process of these relations, moral values are embodied, a person's life, as it were, correlates with the highest values.

2. moral relations do not arise spontaneously, but purposefully, consciously, freely. You can buy goods without much thought, receive wages, but you can hardly spontaneously be kind, responsible, fair. The latter requires the correlation of specific actions, situations with the highest moral values.

3. moral relations do not exist, as a rule, in pure form, in themselves, but are a component, a side of economic, political, religious relations, etc. In this regard, moral relations largely depend on the nature of the relationship between the individual and society that exist in a given historical era, in a particular country, on political structure, the foundations of economic life. The peculiarities of culture, religion, nation leave their mark on moral relations.

3. Moral activity is the most important component of morality, manifested in actions. An act, or a set of actions that characterizes the behavior of a person, gives an idea of its true morality. Thus, only the activity and implementation of moral principles and norms give the individual the right to recognize her true moral culture. An act, in turn, contains three components:

1. Motive - a morally conscious urge to commit an act.

2. Result - the material or spiritual consequences of an act that have a certain meaning.

3. Evaluation by others, both the act itself and its result and motive. An act is evaluated in relation to its social significance: its significance for a particular person, people, team, society, etc.

Therefore, an act is not any action, but a subjectively motivated action that has a meaning for someone and therefore causes a certain attitude (assessment) to itself. An act may be moral, immoral, or extramoral, but nevertheless measurable. For example, it is moral to raise a unit to attack, but if the attack is reckless and will lead to senseless death, then this act is not only immoral, but also criminal.

moral functions.

To understand the essence of morality, an important role is played by the identification of the functions that it performs. In the process of the formation of morality, its separation into a relatively independent area of culture, a certain number of functions were established.

1. The evaluation function of morality acts as the initial one. However, the evaluation function is characteristic not only for morality, but also for art, religion, law, politics, etc. The essence of the evaluation function of morality lies primarily in the fact that evaluation is carried out through the prism of special concepts of moral consciousness: good and evil, conscience, etc. Moral assessments are universal in nature and apply to virtually all human actions. Finally, it should be noted that moral assessment is based on the moral convictions of the individual and the authority of public opinion.

2. The cognitive function of morality is subordinate to the function of regulating behavior. It gives the individual not just knowledge of objects in themselves, but orients him in the world of surrounding cultural values, predetermines the preferences of those that meet his needs and interests.

3. The worldview function of morality lies in the fact that the worldview is not only formed on the basis of knowledge, but also includes a complex range of feelings, is a kind of image of the world. The solution of the question of the meaning of life and the happiness of a person, the understanding of the nature of good and evil, justice, etc. depends on the nature of the idea of the world.

4. The educational function is one of the most important functions of morality. Without the process of education, the existence of society, the formation of a separate human personality is impossible. But it must be emphasized that moral education is at the center of education, which forms the spiritual core of the individual.

5. The humanizing function consists in the desire of morality to improve a person, as well as in the binding moral rules for all people.

6. The regulatory function of morality is a kind of synthesis of all functions, since the task of morality is to direct the thoughts and actions of an individual. But, as you know, not only morality regulates human behavior, but also law, religion, art, political consciousness, etc. However, it is morality that provides a person with the most important, deep guidelines. Only moral values are the center of the entire spiritual world of the individual and have a greater impact on his political positions, on the assessment of certain religious teachings or works of art.

The specificity of the regulatory function of morality is as follows. Firstly, morality regulates almost all spheres of human life (which cannot be said about law, aesthetic consciousness, politics). Secondly, morality makes maximum demands on a person, requires him to strictly follow the moral ideal. Thirdly, the regulatory function of morality is based on the authority of public opinion and moral convictions (primarily conscience) of a person.

It should be noted that the allocation of these functions of morality is rather conditional, since in reality they are closely interconnected. Morality simultaneously regulates, educates, orients, etc. It is in the integrity of functioning that the originality of its impact on human being is manifested.

The problem of morality and moral education in psychology

Throughout the ages, people have highly valued moral education. The profound socio-economic transformations taking place in modern society make us think about the future of Russia, about its youth.

At present, moral guidelines are crumpled, the younger generation can be accused of lack of spirituality, unbelief, and aggressiveness. Aristotle rightly noted that "a person without moral success turns out to be the most negative and wild being." The generally accepted moral norms of behavior are maintained as reasonable and expedient with the help of various forms of public

consciousness - moral principles, ideals, taboos, concepts of good and evil, etc. These norms of behavior constitute a system of moral views of a person and turn into the meaning of his life and a sense of duty, which is recognized by the individual as a motive for his behavior, i.e. becomes psychological mechanism of morality.

The morality of a person childhood consists of his virtuous deeds, which are then fixed in his mind, which is reflected in the moral culture of the individual. Under the influence of education and the accumulation of life experience, moral education, a person in his mind concentrates the achievements of the moral culture of society, as a result, a person in traditional situations acts in accordance with moral standards, and on the other hand, includes creative elements of consciousness in his actions - moral reason, intuition, which encourages a person to make well-mannered decisions in problem situations. This is how morality develops through the achievement of an optimal combination of already known, typical, traditional norms of behavior and new, creative elements. Considerable attention was paid to the problem of morality in domestic psychology. Morality was considered within the framework of personal and activity approaches, where the main emphasis was placed on its social and cultural-historical determination (B. G. Ananiev, S. L. Rubinshtein, L. S. Vygotsky, A. N. Leontiev, D. B. Elkonin, L. I. Bozhovich and others). Also in domestic psychology, two main periods in the study of morality can be distinguished: 1) 60-80s - elemental approach; 2) 80-90s - a systematic approach. The main position of the elemental approach was that the whole can be understood only by studying its individual components. As a result, rather independent directions have been formed in the studies of morality, namely the study of: * the cognitive component of the moral consciousness of the individual (moral knowledge, ideas, concepts, value judgments); * the emotional component of the moral consciousness of the individual (emotions, feelings); * moral values; * moral qualities of the individual; * moral self-consciousness of the individual; * moral behavior; * moral development of the individual.

Studies of the cognitive component of the moral consciousness of the individual include the analysis of moral beliefs, knowledge, ideas, concepts, value judgments.

Domestic psychologists paid considerable attention to the conceptual reflection of moral norms. In the process of social development, a person acquires various knowledge, including moral knowledge, which is passed down from generation to generation and is the key to moral relations. Moral value judgments, which serve as the basis for moral choice and verification of the compliance of human behavior with social standards, are considered in the works of O. G. Drobnitsky (1977), B. O. Nikolaichev (1983), S. Angelov (1973) and others. Cognitive aspect moral beliefs, as well as the problem of their formation, the transition of knowledge into beliefs, is considered in the works of G. M. Shakirova (1981, 1990), G. E. Zalessky (1982), M. I. Borishevsky (1986), V. E. Chudnovsky (1990). The emotional component of the moral consciousness of the individual is moral feelings and experiences. S. L. Rubinshtein writes that a person tends to relate in a certain way to himself and to what surrounds him, "A person's feeling is his attitude to the world, to what he experiences and does, in the form of direct experience" . According to S. L. Rubinstein, moral feelings correspond to objective perception and objective action, which means their higher level of manifestation and expresses the conscious experience of a person’s attitude to something. Moral regulation of behavior is carried out primarily through the system of value orientations of the individual. S. G. Yakobson believes that "the value system determines the content of those moral problems that a person has to solve." In psychology, the problem of value orientations is associated with the orientation of the personality and is considered in the works of M. I. Bobnev (1978), B. G. Ananiev, B. S. Bratus, V. A. Yadov, L. N. Antilogova (1999), N V. Svetlova (2003). The moral qualities of a person as elements of moral consciousness were considered in the works of V. A. Blyumkin (1969; 1974), L. I. Bozhovich (1968), V. N. Sherdakov (1980), R. V. Petropavlovsky (1980), Yu. V. Medvedev (1980), L. P. Stankevich (1987), L. N. Antilogova (1999). The problems of self-consciousness in Russian psychology are considered in the works of S. L. Rubinshtein, A. N. Leontiev, B. G. Ananiev, V. A. Yadov, I. S. Kona, V. N. Myasishchev, V. C. Merlin, L. I Bozhovich. S. L. Rubinshtein writes: “The final question that confronts us in terms of the psychological study of personality is the question of its self-consciousness, of personality as “I”, which, as a subject, consciously appropriates everything that a person does, refers to himself all the deeds and deeds that come from him and consciously assume responsibility for them as their author and creator. Self-consciousness is the highest level of development of consciousness and is understood as a representation of oneself and an attitude towards oneself. Moral self-consciousness includes a person's conscious attitude to his moral qualities, needs, motives, attitudes, as well as the ratio of the real moral "I" of the individual and the moral "I-ideal". Moral behavior, unlike its other forms, is primarily due to social moral norms, values, ideals and acts as a set of actions that have moral significance.

According to S. L. Rubinshtein (1998), it is the attitude to moral standards that can act as a defining moment of human behavior. The most essential in it, according to the definition of S. L. Rubinshtein, is the social, moral content. He considers an act to be the “unit” of behavior and defines it as follows: “A deed in the true sense of the word is not every action of a person, but only one in which the conscious attitude of a person to other people, to society, to the norms of public morality has a leading meaning” . The general approach to the study of the process of the moral development of a personality in ontogenesis is based on taking into account the change in the successive stages of the child's moral development. The moral sphere of the personality develops gradually through the growth of arbitrary and conscious self-regulation of the individual's behavior based on moral norms and ideals. In the early stages of ontogenesis, moral development is dominated by external factors of upbringing and control, which, as the moral consciousness and self-awareness of the individual develop, pass into the internal plane of the personality, regulating its social behavior.

The development of the psyche from the point of view of a systematic approach is considered in the works of L. S. Vygotsky (1956), S. L. Rubinstein (1957), A. N. Leontiev (1975), K. A. Abulkhanova-Slavskaya (1980), V. G. Afanasiev (1984), B. F. Lomova (1984). The main attention in the system approach is paid to the study of not individual elements, but the variety of connections and relationships both within the system itself and relationships with the environment. From this point of view, morality, moral consciousness is a holistic, integrative quality of a person, which has a complex multi-level system of components and functions.

Thus, to date, many unresolved and controversial issues remain in the theory and practice of moral education. The source of many of these difficulties is the lack of a single context for the study of moral problems, the narrowness and one-sidedness of the coverage of the studied phenomena without taking into account all the positive aspects and shortcomings.

However, the solution of issues of morality and moral education in modern conditions largely depends on how scientific experience is used, its positive and negative sides are taken into account.

In their geopolitical interests, our adversaries set themselves the goal of further weakening Russia in the world community. They stimulate separatism in the national republics, implant moral values that are unusual for our mentality, kindle inter-ethnic and inter-confessional hostility. Russia faced a real threat of destruction of national self-identification, there were deformations of its cultural and information space.

The current situation is a reflection of the changes that have taken place in public consciousness and state policy. The Russian state has lost its official ideology, society has lost its spiritual and moral ideals. The spiritual and moral teaching and educational functions of the current education system turned out to be reduced to a minimum.

The modern education system is not able to respond to all the challenges of the time, to satisfy the entire spectrum of intellectual and spiritual needs of a person. Within its framework, the issues of information and legal culture cannot be fully resolved. healthy lifestyle life, health and environmental education, and many others. First of all, in the current education system there is no clearly defined system of education, the very concept of "education" is reduced to the idea of "adaptation to society." There is a process of displacement of the educational process in the system of additional education and commercialization of the latter, the principle of cultural conformity in education is not observed, the child's rights to religious self-determination are violated, the ideas of sexual promiscuity, consumerism, cruelty, occultism, etc. penetrate into the school.

A depressing fact is a significant decline in the quality of education. Not so long ago, Russia was considered one of the most reading countries. Now, according to opinion polls, we read 4-5 times less than in the welfare states of Europe.

Unfortunately, today we must recognize a significant decline in the level of knowledge in the general population. Thus, recently conducted by the All-Russian Public Opinion Research Center sociological research showed that 28% of respondents of different ages are convinced that the Sun is a satellite of the Earth, and 30% believe that radiation can be eliminated in the process of boiling.

The country celebrated the 70th anniversary of the start of the Great Patriotic War of 1941-1945. Veterans, many educators, statesmen. At present, the teaching of history in Russia is still conducted according to different textbooks, their number reaches 70. In some of them, only 5 hours are allotted for the history of the Great Patriotic War, for example: children are invited to study the battles of Stalingrad and Kursk in 45 minutes in a lesson, and the liberation campaign of the Soviet army is offered for independent study.

It is obvious to any sane and not indifferent teacher: the education and upbringing of the younger generation cannot and should not be at the mercy of the "reformers" from education, the fruits of whose activities fall under the meaning of the well-known proverb: "The mountain gave birth to a mouse." It is obvious that our school must rely in the matter of moral education on the foundation (foundation) of the national spiritual culture, which has long been laid by the ancestors, which is inextricably linked with the ethnic values of the national cultures of the peoples of Russia, Christianity, Islam and other religions. To think differently - in fact, means non-resistance to the evil of mass faceless culture, violence and depravity, planted under the guise of a Western model of education and upbringing.

Today, the essence and origins of the crisis that has engulfed the domestic system of education and upbringing are already quite clear.

Firstly, this is a crisis of goals, since an unambiguous idea of \u200b\u200bthe person we want to educate has been lost.

Secondly, the crisis is ideological, since “eternal questions” have surfaced about the relationship between man and society, individual and social, life and its meaning.

Thirdly, there is a crisis in the theory of education, as many educational concepts have appeared, most of which have not been scientifically developed to the end and are not provided methodologically.

Fourthly, society is experiencing an acute shortage of competent educators, that is, the system of training educators at different levels is suffering.

All this has led and continues to lead to a number of destructive tendencies in the spiritual and moral life of our society. The desire for spiritual and moral perfection is replaced by the desire to seek only bodily pleasures and pleasures. An unhealthy tendency to prefer material values to spiritual ones is developing.

There are also situations when the natural need for spiritual life awakening in a person begins to be replaced by a surrogate in the form of an unhealthy craving for the mystical cults of religious sects and the occult. As a result, children and adolescents have rather vague, distorted ideas about such virtues as kindness, justice, mercy, generosity, love, citizenship and patriotism.

The spiritual emptiness of today's young people often pushes them onto the path of alcoholism, drug addiction, criminal business, extremism and terrorism; feelings of hopelessness and despair lead to suicide.

The problems of morality have always interested humanity and this is reflected in many ancient teachings, philosophical thoughts, etc. The philosophical concept of morality began to take shape as early as Ancient Greece, when, in the era of Socrates, not nature, but man and his being stood at the center of philosophizing. Socrates, followed by Plato, put the problems of morality at the heart of philosophy.

Man is not born with innate morality. Morality is a product of education - the basis of a person's personality, its role is huge, and therefore it is so important to acquaint a person with moral values as early as possible. The lack of moral education of the rising generation is one of the greatest evils of our time, which must be fought, otherwise humanity will reach final destruction and moral decay.

In this regard, the task of spiritual and moral education of the younger generation is of extreme importance: it must be understood as one of the priorities in the development of our state.

Today it is important that the sane part of society is clearly aware of the presence of a spiritual and moral crisis in the country. This is manifested in a gullible attitude to family values, to the spread of violence, terror, vandalism, legal nihilism, corruption and other negative phenomena.

The solution to these and many other problems is only public funds impossible. Solidarity and consolidation of significant intellectual resources, a progressive, sensible population is needed to overcome the emerging negative trends. Today, when it is necessary to unite and concentrate efforts on solving acute social and moral problems, the active position of civil society itself is important, and the mobilization of people's creative energy is needed.

For Russia, there is no other way out of the crisis in the spiritual and moral sphere, except for the revival of an original civilization on the traditional values of the national culture of various peoples.

The implementation of spiritual and moral education is possible in several aspects: - cultural and historical (based on examples of national history and culture); - moral and aesthetic (in the context of moral Christian, Muslim and other teachings about a person, the purpose of his life); - ethno-cultural ( based on the national traditions of the peoples of Russia). Let us consider each of the aspects in some detail.

Cultural and historical. We are rightly proud of our historical heroes. This is a galaxy of talented commanders, statesmen, outstanding scientists, cultural figures, writers and poets of world renown. All of them are true patriots of Russia. Their life is reflected in literary works, captured in artistic canvases, formed the basis of numerous films, etc.

In modern reality, those historical foundations, the moral principles on which the life of Russia was based in past times, are very lacking. The worst thing is that the process of ousting from the consciousness of the new generation of pride in their historical and cultural heritage is underway and the pernicious influence of the filth that is gaining strength is increasing. We are witnessing the fact that more and more often there are those who want to rewrite our history. And, as a rule, all this is done with complete impunity, at the suggestion of our ideological opponents.

But the history of the state is its main wealth, the main lever in the formation of a new generation of patriots, true citizens of Russia. Those who think that such things can be ignored should note that, for example, Japan is trying in this way to challenge Russia's rights to own the Kuril Islands. Another example is the unhealthy excitement surrounding the revision of the results of the Great Patriotic War and the role of our country in this great victory. So a commission under the President of the Russian Federation is being created very timely to prevent attempts to falsify history that are harmful to the state.

In the works of our outstanding writers, a hero has long been identified, thinking about the meaning of life and morality, looking for this meaning, understanding his responsibility in life. Thinking about the problems and vices in society, thinking about how to fix them, such a hero always starts with himself. V. Astafiev wrote: “You always have to start with yourself, then you will reach the general, to nationwide, to universal problems.” Among the writers who put the moral problems of the individual at the center of their work, one can name many names of the great Russian classics, national writers (Ch. Aitmatov, R. Gamzatov) and our compatriots - A. Keshokov, K. Kuliev. Traveling along the roads of their moral world, we become better and wiser... Speaking of the cultural and historical aspect, one cannot but mention television. Television now plays the most important educational and ideological role and greatly influences public opinion. In this situation, the question of how the content and quality of television programs reflects reality and corresponds to the level of development and needs of our citizens is of particular importance.

There are news, discussion platforms that are still preserved on some channels. But most television has nothing to do with the media. This is a terribly low-quality product associated with television series, showing some foreign films. You look: not a single modern film passes in which obscene words were not spoken. We say: federal channels show such products. This means that the state shows such products. When talking to television officials, they explain: "We need money." They need money to produce such television series and other entertainment programs. That is, a vicious circle: they create products in order to receive money in order to again make low-quality products.

Unfortunately, modern television propaganda, which is based on slogans alien to our mentality, on the principle of “take everything from life”, “get rich at any cost”, undermines the moral foundations of Russian society.

The problem of morality, patriotism, the interests of society and the problems of advertising on television are much more closely related than it might seem at first glance. Producers of advertising and modern businessmen who order advertising for them clearly lack not only patriotism, but also ordinary rational thinking. If they want to live in a civilized great country where laws are observed and the interests of the people are protected, they must learn to respect their people, their feelings, mores and needs.

In Russia, when you watch a TV show, most often no one warns you that it is interrupted for commercials. Advertising can "stop" a football match, an interesting educational program or an exciting feature film. At the same time, no one takes into account the needs of the viewer. Nobody protects the consumer from advertising. We cannot get rid of it, there is nothing to protect our psyche from intrusive, and often harmful advertising. Emotions that arise while watching a movie or educational program are interrupted, disturbed, distorted. There is a problem of the effectiveness of the social impact of works of art on a person.

There is a deformation of value orientations. Masterpieces of the classics are on par with advertising beer, chewing gum or diapers. The social psychologist A. Mol in his book "Sociodynamics of Culture" proposed the term "mosaic culture" for this phenomenon. Its essence lies in the fact that for a person of a consumer society, information about a scientific discovery of world significance and advertising information about the appearance on sale are of equal value. household appliances at reduced prices.

To be fair, on television, in the media, only as in a mirror, the distortion of the entire system of culture is reflected. Back in the 1980s, Frederico Fellini vehemently opposed the dominance of low-quality American programs on Western European television. “Is it worth legalizing the use of cocaine for the reason that some of the youth are addicted to it? And gangsterism will also cease to be illegal just because gangsters need a livelihood? - the world-famous film director was indignant when, in defense, he heard the argument that this was done to raise funds for the maintenance of television, the media, and the population liked it.

The following issues are related to cinema. You know that we have practically no children's films. If there are children's films, then these are films either of foreign production, or from the Soviet past. And then, I look at my children, they don’t understand everything in old films. This is a completely different era. They don't understand the meaning of a red tie or anything. Money is not allocated for children's films. Do an experiment and go to the cinema for a children's show and listen to an advertisement for what we adults should watch tonight. At the children's session, teenagers sit with their mother and grandmother, and for 5-7 minutes they start showing you passages that I don’t even want to quote. This is shown in the children's session, it is fixed and no one says anything about it.

The Internet is by far the greatest achievement of scientific progress. This is virtual reality, this is a unique opportunity to access information, to education, to self-development. This is absolute information, which has practically no limits.

On the other hand, this virtual space is a source of very serious risks and threats for society, especially for our children. The list of negative phenomena is very voluminous: terrorism, pornography, pedophilia, drug propaganda, violence, and so on. At the same time, the speed of information dissemination is absolutely uncontrollable, instantaneous. With this speed, not only good is spreading around the world, but also something that destroys the root human culture and values on which our civilization is based. And it is impossible to turn away from this fact. Moreover, an attempt to ignore it, not to notice it, is simply criminal.

One of the most important tasks facing our society now is filling the Internet with human values and making them interesting for our children. Quite recently, in the 1990s, we were faced with the task of computerizing our society, making the possibilities of modern technologies and the Internet available to everyone. The idea of computerization was supported at the level of national priority projects, which included schools. Unfortunately, we did not immediately think about what dangers and threats the world wide web poses. If we had secured ourselves immediately, in a proactive, preventive manner, we would now have much fewer problems, because an unprepared person cannot guarantee himself safety, even the best and most impeccable medicines have recommendations for use and dosages. The professional communities, the institutions of civil society bear a huge responsibility for the current situation with the Internet.

By "spiritual and moral education" is meant the process of promoting the spiritual and moral development of a person, the formation of:

* moral feelings (conscience, duty, faith, responsibility, citizenship, patriotism),
* moral character (patience, mercy, meekness, gentleness),
* moral position (the ability to distinguish between good and evil, the manifestation of selfless love, readiness to overcome life's trials),
* moral behavior (willingness to serve people and the Fatherland, manifestations of spiritual prudence, obedience, good will).

Therefore, in modern pedagogy, among others, more than any other, the direction addressed to the spiritual and moral foundations of education and based on the foundation of Orthodox, Muslim cultural traditions has the right to exist. The modern school either completely abandons its educational function, or is at a loss due to a lack of understanding of what goal in the matter of education it should adhere to, to what ideal it should lead the child.

And this is more likely not the fault of the modern school, but its misfortune, since the system of education that has developed in our country has collapsed twice in the past century. At the beginning of the 20th century, the communist regime completely destroyed the system of religious education. At the end of the same century, the system of atheistic Soviet education was destroyed, and there is still no full-fledged replacement at the state level. Today there is no single systematic approach to education, since there is no single goal, and it is impossible to educate “something” and “somehow”.

No one will argue that the younger generations have come under fire from ideas and views that destroy citizenship, patriotism, and promote moral licentiousness and irresponsibility. In essence, an unprecedented spiritual and moral epidemic arose. This scourge requires special theoretical and experimental study and analysis to cover and predict the ongoing epidemic, to develop ways to suppress, treat and eliminate it. The enormous possibilities of scientific and technological progress ruthlessly contributed to the emergence and wide dissemination of new methods and means of corrupting a person.

The methodological basis of the spiritual and moral education of children and youth in Russia has traditionally been the family, pedagogy (preschool and school), as well as religious culture, which has recently been rehabilitated in all the richness of its manifestations.

Educational work begins in the family. Current state The Russian family is the result of unresolved problems of preparing young people for life. This has not been given enough attention, and many modern problems - family breakdown, low birth rates, abortions, abandoned children - are the result of this approach.

Much of what children and youth hear and see in the family, in the media mass media and other sources not only does not prepare them for the family, but, on the contrary, makes them irresponsible in relation to the family and to the whole society. The task of the state, civil society is to engage in timely and effective preventive work, influence the family, strengthen the institution of the family, organize youth leisure, unite adolescents and children to do good deeds.

Preschool education, school, solving today the social problems of education, must rely on the reasonable and moral in a person. They should help each pupil to determine the value bases of their own life, to acquire a sense of responsibility for the preservation of the moral foundations of life. This can be done by means of organized ethical education of preschoolers and schoolchildren, organically woven into the educational process. After all, ethics, as a science about the moral life of a person, about moral good and evil, only through its inherent methods and forms of influence on a growing person is able to enter into a deep ethical dialogue with schoolchildren about the most important issues of human existence and the meaning of life.

Ethics, studying the moral life of a person, directs a person to internal self-improvement. The attitude towards life and man as the highest values should become the content of the ethics course in preschool and school education, which lays the foundation for ethical culture in the younger generation. Today it becomes especially important.

Speaking about preschool and school education, one cannot but say about toys, games, on which the process of education takes place. Much is said and written in the media about the low quality, and sometimes about the presence in the materials from which the toys are made of harmful and toxic substances. A large stream of such toys come from China. But even greater concern is the semantic load of many toys and games.

The law protecting children from information “harmful to their health and development,” signed by the President in 2010, will only come into force on September 1, 2012. Someone lobbied for this law to have a two-year delay to use that time to destroy our children. When it was necessary to change the Constitution and the term of the presidency, this most complicated law went through all the legislative squiggles in a week. And the law, which should save our children for the future, must still be expected for two years. Strange position! Legislators explain that it is necessary to prepare a financial base and so on. What financial base? After all, it is obvious: it is necessary to simply ban some computer games as soon as possible, those that are sold throughout the country: terrorists are destroying our paratroopers, fighters who protect law and order in the conflict zone.

And what is the uncontrolled sale of numerous firecrackers, laser pointers etc. We also played in childhood, but we got used to the fact that our tanks with a red star, our planes, always won. What's going on today? One underlying reason in all these games: how to get around the law and destroy the legitimate formations in order to win the illegal ones. These games in millions of copies go to our children's audiences today. It's terrible, and no one forbids it. They will produce and sell these products with impunity for another two years.

In addition to aesthetic education, it is necessary to revive spiritual and moral education. The loss of the pivotal role of traditional religions, the change in the understanding of the essence of spirituality in our modern culture lead to the emergence of crisis phenomena in the spiritual and moral sphere.

In Russia, spiritual and moral education has traditionally contributed to the spiritual and moral development of a person on the basis of religious culture in all forms of its manifestation. This gave and gives the individual the possibility of a different, more complete and voluminous perception of the world, his place in it. Religious principles of love, harmony and beauty in the arrangement of the world, man and society have invaluable educational and educational opportunities. It is on their basis that it is possible to overcome the current crisis of culture, science, education, the crisis of the inner world of man.

The study of religious culture in a public school in the form of a separate subject is one of the most complete forms of mastering knowledge about religious traditions by students and, therefore, the most effective remedy solving the problems of spiritual and moral education. Until very recently, such a formulation of the question was unacceptable. Now the state, the President of Russia A.D. Medvedev are aware of the importance of educating the younger generation of a religious worldview.

Religious worldview, religious values permeate the entire Russian multinational culture, history, therefore, without studying the foundations of religion, its culture, it is impossible to be a cultured and fully educated person.

Ethno-cultural. (Based on the national traditions of the peoples). In the situation of the formation of a new Russian statehood, the democratization of civil society, the entire multi-ethnic space of Russia, one of the most important conditions for the formation of a growing person is ethno-cultural education. Throughout the existence of mankind, in every nation, the mother language, traditions, customs, spiritual and moral values formed the best human qualities.

Ethnocultural education as a holistic process of transferring cultural values, traditions, social norms behavior of the ethnic group, of which it is a representative and in whose environment it lives, is an inseparable part of the multidimensional process of becoming a person. The use of traditions and customs in the formation of the ethnocultural education of the younger generation makes it possible to influence its social, spiritual, moral, mental, and physical development.

Various peoples in the course of their historical development a positive educational experience has been accumulated, a high pedagogical culture has been created. The people are a living, eternal source of pedagogical wisdom, folk pedagogy is the collected spiritual life of the people from generation to generation. In folk pedagogy, the features of the national character, the "face of the people" are revealed. The basis of national pedagogy is spiritual culture, folk traditions, customs, social and ethical norms. Therefore, folk pedagogy is considered as a spiritual phenomenon inherent in the public consciousness and folk traditions. The spiritual phenomenon (spirituality) is a universal principle of the existence of the human race and combines love, kindness, compassion, honesty, justice, mercy, tolerance and others. best qualities person.

And the nations North Caucasus over many years of close existence and cooperation, the struggle for survival in difficult natural conditions and independence have created a unique ethnic enclave, mountain etiquette and almost a single material and spiritual world its own kind of civilization.

But the Caucasus still keeps powerful historical traditions. There is no region on the planet where hundreds of nations would live for a long time and together. Armenians and Georgians, Azerbaijanis and Kabardians, Kurds and Tats, Balkars and Circassians, Russians and Jews, Avars and Lezgins, Kumyks and Dargins, Greeks and Ukrainians, Ossetians and Karachays, Chechens and Ingush; in Dagestan alone there are over 40 peoples.

This amazing national coexistence is the precious treasure of all mankind. That is why the civil society of the Caucasus, including its scientific, artistic and other progressive components, should focus on the problems of spiritual and moral education, interethnic relations, cooperation and mutual assistance of peoples. The traditions of the Caucasus in this sense are inexhaustible, and the upbringing of the younger generation should be based on these traditions.

The educational potential of traditions lies in cultivating the need for work and the need to do good to people, cultivating a positive attitude towards work, providing independence in the performance of the assigned work; fostering love for ethnic occupations; education of respect and observance of traditions of behavior in society; shaping the social behavior of the younger generation in the environment of their ethnic group; in regulating relations between generations, instilling respect for older parents. In the formation of attachment to native places, respect for nature, flora and fauna, the development of the ability to analyze natural phenomena and much more.

The custodian of traditions is the family - as a traditionally established structure of a community of people living together, connected by family ties, leading a common household and bearing the ethnic characteristics of the traditional system of family education. In modern conditions, it is necessary to develop the educational potential of the family in the use of traditions in the ethno-cultural education of children and adolescents. Traditions embody the moral experience of generations. Mastering these traditions serves as an indicator of a person's ethno-cultural upbringing.

The ethno-cultural education of the younger generation is currently determined by socio-political, spiritual changes that have made the stabilizing mission of ethno-cultural upbringing and education in the development of the future of Russia obvious. These changes have made a positive transition from political and class priorities in social and spiritual life, to bringing values to the fore universal and national, rehabilitated religious culture, approved ideological pluralism. Such changes in the life of society encourage the expansion of the boundaries of moral education.

The Public Chamber of the KBR, as one of the powerful elements of the civil society of the republic, cannot remain aloof from these important problems. The question “On the state and tasks of radically improving the spiritual and moral education of young people” was submitted for hearing at the plenary meeting of the Public Chamber of the KBR in September this year. Currently, the process of preparing the issue and developing recommendations of the Public Chamber of the KBR, aimed at improving the spiritual and moral education of the youth of the republic, is underway.

Today, according to the Public Chamber of the KBR, spiritual and moral education needs a modern theoretical understanding of its methodological foundations, the development of a holistic approach to them, it reveals new contradictions between:

* a dynamically developing society, a huge flow of new information and not high level education of the bulk of the population;
* the presence in society of a small group of fantastically rich people and the predominant number of poor, i.e. low basic social stratum of society;
* an active process of changing the socio-political system and the absence economic freedom(poverty) to survive in these conditions;
* the orientation of society towards a morally active and stable personality and the growth of manifestations of immoralism in the social environment;
* the objective need of a dynamically changing society for morally educated people and the lack of development pedagogical foundations and methodological recommendations for the effective organization of the moral education of adolescent students;
* the society's need for spiritual recovery based on strengthening the continuity of generations in traditional values and the loss or minimization of the function of spiritual and moral education by school education;
* the growing need for educational practice in new approaches to the problems of spiritual and moral development and the limited range of the latter in significantly changed social conditions.

The Public Chamber of the KBR, raising this issue, expresses concern about the persistence of an acute, problematic situation on such issues as the attitude of young people to marriage and family values, to issues of morality, morality and law, to alcohol and drugs and other issues related to spiritual the moral state of the youth environment. The members of the chamber consider it their main task to attract the attention of all structures of the state and society to the need to urgently take urgent effective measures to ensure a positive spiritual and moral climate in the republic, in every organization, in every family. Our republic can and should become an exemplary platform, not only in the North Caucasus region, but also in Russia, where universal human values are brought to the fore, active work is underway to expand the boundaries of moral education. The topic, of course, is very interesting, and it is interesting because this issue has not yet been addressed in a comprehensive manner, especially in civil society. The question is very broad, because there are many objective and subjective factors of the spiritual and moral development of the individual in society.

modern society spiritual crisis

Reading time: 3 min

Morality is the desire of a person to evaluate conscious actions, the state of a person on the basis of a set of conscious norms of behavior inherent in a particular individual. The conscience is the spokesman for the ideas of a morally developed person. These are the deep laws of a decent human life. Morality is an individual's idea of evil and good, the ability to correctly assess the situation and determine the typical style of behavior in it. Each individual has his own standards of morality. It forms a certain code of relations with a person and the environment as a whole, based on mutual understanding and humanism.

What is morality

Morality is an integral characteristic of a person, which is the cognitive basis for the formation of a morally healthy person: socially oriented, adequately assessing the situation, having an established set of values. In today's society, in general use, there is a definition of morality as a synonym for the concept of morality. The etymological features of this concept show the origin from the word "nature" - character. For the first time, the semantic definition of the concept of morality was published in 1789 - "The Dictionary of the Russian Academy".

The concept of morality combines a certain set of qualities of the personality of the subject. Primarily it is honesty, kindness, compassion, decency, diligence, generosity, reliability. Analyzing morality as a personal property, it should be mentioned that everyone is able to bring their own qualities to this concept. In people who have different types professions, morality also forms a different set of qualities. A soldier must necessarily be brave, a fair judge, a teacher. Based on the formed moral qualities, the directions of the subject's behavior in society are formed. The subjective attitude of the individual plays a significant role in assessing the situation in a moral way. Someone perceives civil marriage as absolutely natural, for others it is like a sin. Based on religious studies, it should be recognized that the concept of morality has retained very little of its true meaning. Representation modern man about morality is distorted and emasculated.

Morality is a purely individual quality that allows a person to consciously control their own mental and emotional state, personifying a spiritually and socially formed personality. A moral person is able to determine the golden measure between the self-centered part of his self and sacrifice. Such a subject is able to form a socially oriented, value-defined civil and worldview.

A moral person, choosing the direction of his actions, acts solely according to his own conscience, relying on the formed personal values and concepts. For some, the concept of morality is the equivalent of a “ticket to heaven” after death, but in life it is something that does not really affect the success of the subject and does not bring any benefit. For this type of people, moral behavior is a way to cleanse the soul of sins, as if to cover up their own wrong deeds. Man is a being unhindered in his choice, has his own course of life. At the same time, society has its own influence, is able to set its own ideals and values.

In fact, morality, as a property necessary for the subject, is extremely important for society as well. This is, as it were, a guarantee of the preservation of humanity as a species, otherwise, without the norms and principles of moral behavior, humanity will eradicate itself. Arbitrariness and gradual - the consequences of the disappearance of morality as a set of trailers and values of society as such. Most likely, the death of a certain nation or ethnic group, if it is headed by an immoral government. Accordingly, the level of life comfort of people depends on the developed morality. Protected and prosperous is that society, observance of values and moral principles, in which respect and altruism, above all.

So, morality is internalized principles and values, based on which a person directs his behavior, performs actions. Morality, being a form of social knowledge and relations, regulates human actions through principles and norms. Directly, these norms are based on the point of view about the impeccable, about the categories of good, justice and evil. Based on humanistic values, morality allows the subject to be human.

Rules of morality

In everyday use of expressions, morality and have the same meaning and common origins. At the same time, everyone should determine the existence of certain rules that easily outline the essence of each of the concepts. So moral rules, in turn, allow the individual to develop his own mental and moral state. To some extent, these are the "Laws of the Absolute" that exist in absolutely all religions, worldviews and societies. Consequently, moral rules are universal, and their non-fulfillment entails consequences for the subject who does not comply with them.

There are, for example, 10 commandments received as a result of direct communication between Moses and God. This is part of the rules of morality, the observance of which is argued by religion. In fact, scientists do not deny the presence of a hundred times more rules, they come down to one denominator: the harmonious existence of mankind.

Since ancient times, many peoples have had the concept of a certain "Golden Rule", which carries the basis of morality. Its interpretation has dozens of formulations, while the essence remains unchanged. Following this “golden rule”, an individual should behave towards others in the same way as he relates to himself. This rule forms the concept of a person that all people are equal in terms of their freedom of action, as well as the desire to develop. Following this rule, the subject reveals its deep philosophical interpretation, which says that the individual must learn in advance to realize the consequences of his own actions in relation to the “other individual”, projecting these consequences onto himself. That is, the subject, who mentally tries on the consequences of his own act, will think about whether it is worth acting in this direction. The golden rule teaches a person to develop his inner instinct, teaches compassion, empathy and helps to develop mentally.

Although this moral rule was formulated in antiquity by famous teachers and thinkers, the relevance of its purpose in modern world not lost. “What you do not want for yourself, do not do to another” - this is the rule in the original interpretation. The emergence of such an interpretation is attributed to the origins of the first millennium BC. It was then that the humanist revolution took place in ancient world. But as a moral rule, it received its status of "golden" in the eighteenth century. This prescription focuses attention on the global moral principle according to the relationship to another person within various situations interactions. Since its presence in any existing religion has been proven, it can be noted as the foundation of human morality. This is the most important truth of the humanistic behavior of a moral person.

The problem of morality

Considering modern society, it is easy to notice that moral development is characterized by decline. In the twentieth century, there was a sudden fall in the world of all the laws and values of the morality of society. Moral problems began to appear in society, which negatively influenced the formation and development of humane humanity. This fall has reached even greater development in the twenty-first century. Throughout the existence of man, many problems of morality have been noted, which in one way or another had a negative impact on the individual. Guided by spiritual guidelines in different eras, people put something of their own into the concept of morality. They were able to do things that modern society terrifies absolutely every sane person. For example, the Egyptian pharaohs, who, fearing to lose their kingdom, committed unthinkable crimes, killing all newborn boys. Moral norms are rooted in religious laws, following which shows the essence of the human personality. Honor, dignity, faith, love for the motherland, for a person, fidelity - the qualities that served as a direction in human life, to which some of the laws of God reached at least to some extent. Consequently, throughout its development, it was common for society to deviate from religious precepts, which instilled in the emergence of moral problems.

The development of moral problems in the twentieth century is a consequence of the world wars. The era of the decline of morals has been stretching since the First World War, during this crazy time, a person's life has depreciated. The conditions in which people had to survive erased all moral restrictions, personal relationships depreciated exactly like human life at the front. The involvement of mankind in inhuman bloodshed dealt a crushing blow to morality.

One of the periods when moral problems appeared was the communist period. During this period, it was planned to destroy all religions, respectively, and the moral standards laid down in it. Even if in the Soviet Union the development of the rules of morality was much higher, this position could not be held for a long time. Along with the destruction of the Soviet world, there was also a decline in the morality of society.

For the current period, one of the main problems of morality is the fall of the institution of the family. Which entails a demographic catastrophe, an increase in divorces, the birth of countless children in unmarried. Views on the family, motherhood and fatherhood, on education healthy child are regressive. Of certain importance is the development of corruption in all areas, theft, deceit. Now everything is bought, exactly as it is sold: diplomas, victories in sports, even human honor. This is just the consequences of the decline of morality.

moral education

The education of morality is a process of purposeful influence on a personality, which implies an impact on the consciousness of the behavior and feelings of the subject. During the period of such education, the moral qualities of the subject are formed, allowing the individual to act within the framework of public morality.

The education of morality is a process that does not involve interruptions, but only close interaction between the student and the educator. To educate a child's moral qualities should be by example. Forming a moral personality is quite difficult, it is a painstaking process in which not only teachers and parents take part, but also the public institution as a whole. At the same time, the age characteristics of the individual, his readiness for analysis, and information processing are always provided. The result of the education of morality is the development of a holistically moral personality, which will develop together with its feelings, conscience, habits and values. Such education is considered a difficult and multifaceted process that generalizes pedagogical education and the influence of society. Moral education involves the formation of feelings of morality, a conscious connection with society, a culture of behavior, consideration of moral ideals and concepts, principles and behavioral norms.

Moral education takes place during the period of study, during the period of upbringing in the family, in public organizations, and directly includes individuals. The continuous process of educating morality begins with the birth of the subject and lasts throughout his life.