Moral norms position everything good as an important personal and social component. Correlate light manifestations with the desire of people to maintain unity in interpersonal relationships. All this must be thoroughly understood in order to achieve perfection in the moral plane.

Foundation for building a harmonious society

Moral norms and principles ensure the achievement of harmony and integrity when people start relationships with each other. In addition, there is more scope for creating a favorable environment in one's own soul. If good is assigned a creative role, then evil is destructive. Malicious designs harm interpersonal relationships, they corrupt inner peace individual.

The moral norms of a person are also important because their goal is the integrity of kindness in a person and the limitation of his negative manifestations. It is necessary to realize the fact that the soul needs to maintain a good internal climate, set itself the task of becoming well-behaved.

Moral norms emphasize the duty of each person to abandon sinful behavior both in relation to himself and to those around him. We should make a commitment to society, which, however, will not complicate our life, but, on the contrary, will improve it. The extent to which a person honors moral and ethical standards is controlled by the outside world. There is an adjustment with the help of public opinion. A conscience is manifested from within, which also makes us act in the right way. Yielding to it, each person is aware of his duty.

Free nature of decision-making

Moral norms do not bring material punishments. The person decides whether to follow them or not. After all, the awareness of duty is also an individual matter. To follow the right path with an open mind, you need to ensure that there are no overbearing factors.

People should be aware that they are doing the right thing not because of the possible punishment, but because of the reward that will result in the form of harmony and universal prosperity.

It's about having a personal choice. If some legal and moral norms have already been developed in society, they often dictate such a decision. It is not easy to accept it alone, because things and phenomena have exactly the value that we endow them with. Not everyone is ready to sacrifice personal interests for the sake of what they consider to be right in a general sense.

Protect yourself and those around you

Sometimes egoism reigns in the soul of a personality, which then devours it. The funny feature of this unpleasant phenomenon is that a person expects too much from others and, not getting it, considers himself useless, worthless. That is, the road from narcissism to self-flagellation and suffering on this basis is not so far away.

But everything is very easy - learn to give joy to others, and they will begin to share the benefits with you. By developing moral and ethical standards, society can protect itself from the traps into which it itself will fall.

Different groups of people may have a different set of unspoken rules. Sometimes an individual may find himself caught between two positions from which to choose. For example, a young man received a request for help from his mother and wife at the same time. In order to please everyone, he will have to break, as a result, someone will say in any way that he acted inhumanely and that the word “morality” is apparently unknown to him.

So moral norms are a very subtle matter that needs to be thoroughly understood in order not to get confused. Having some patterns of behavior, it is easier to build your own actions based on them. After all, you need to take responsibility for your actions.

Why are these rules needed?

Moral standards of behavior have the following functions:

• assessment of one or another parameter in comparison with ideas about good and evil;
• regulation of behavior in society, the establishment of one or another principle, laws, rules by which people will act;
• control over how the standards are implemented. This process is based on social condemnation, or its basis is the conscience of the individual;
• integration, the purpose of which is to maintain the unity of people and the integrity of the intangible space in the human soul;
• upbringing, during which virtues and the ability to correctly and reasonably make personal choices should be formed.

The definition given to morality and its functions suggests that ethics is very different from other areas. scientific knowledge that are aimed at the real world. In the context of this branch of knowledge, it is said about what must be created, molded from the "clay" of human souls. In many scientific discourses, most of the attention is given to the description of facts. Ethics prescribes norms and evaluates actions.

What are the specifics of moral norms

There are certain differences between them against the background of such phenomena as custom or legal norm. There are frequent cases when morality does not run counter to the law, but, on the contrary, supports and strengthens it.

Theft is not only punishable, but also condemned by society. Sometimes paying a fine is not even as difficult as losing the trust of others forever. There are also cases when law and morality part on their common path. For example, a person can commit the same theft if the lives of relatives are at stake, then the individual believes that the end justifies the means.

Morality and religion: what do they have in common?

When the institution of religion was strong, it also played an important role in the formation of moral foundations. Then they were served under the guise of a higher will sent down to earth. Those who did not fulfill God's command committed sin and were not only condemned, but also considered doomed to eternal torment in hell.

Religion presents morality in the form of commandments and parables. All believers must fulfill them if they claim purity of soul and life in paradise after death. As a rule, in different religious concepts, the commandments are similar. Murder, theft, lies are condemned. Adulterers are considered sinners.

What role does morality play in the life of society and the individual

People subject their actions and the actions of others to evaluation from the point of view of morality. This applies to economics, politics and, of course, the clergy. They select a moral connotation to justify certain decisions made in each of these areas.

It is necessary to adhere to the norms and rules of conduct, to serve the common good of people. There is an objective need for the collective conduct of the life of society. Since people need each other, it is moral norms that ensure their harmonious coexistence. After all, a person cannot exist alone, and his desire to create an honest, kind and truthful world both around him and in his own soul is quite understandable.

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The culture of human behavior in society is the upbringing of a child. It passes through the influence of the national culture, the carriers of which are the people around the child. Adults would like to see the child as they are, so education is a process of assimilation.

The culture of human behavior in society comes down to shaping the personality of the child and adapting him to life in this society, as a result of which the child comprehends the culture in which he is placed, and learns to act without violating the generally accepted rules of behavior.

We all seem to have a good idea of ​​the culture of human behavior in society. What is behind the words culture of behavior? Nevertheless, it is useful to turn to the scientific definition of the concept. This is where the Dictionary of Ethics will help us. The culture of behavior is a set of forms of everyday human behavior (at work, in everyday life, in communication with other people), in which the moral and aesthetic norms of this behavior find external expression.

The culture of human behavior in society, how concretely the requirements of morality are implemented in behavior, what is the external appearance of human behavior, to what extent these norms organically, naturally and naturally merged with his way of life, became everyday rules of life. For example, the requirement of respect for people is expressed in the form of rules of courtesy, delicacy, tact, courtesy, the ability to save other people's time, etc.

The culture of behavior includes all areas of external and internal culture of a person. Such as etiquette, rules for dealing with people and behavior in in public places; culture of life, including the nature of personal needs and interests, the relationship of people outside of work.

And also, the organization of personal time, hygiene, aesthetic tastes in the choice of consumer goods (the ability to dress, decorate a home). And such as the aesthetic properties of human facial expressions and pantomime, facial expressions and body movements (grace). The culture of speech is especially distinguished - the ability to competently, clearly and beautifully express one's thoughts without resorting to vulgar expressions.

The culture of behavior is seen as a generally accepted form of outward expression of true humanity. Here, the culture of behavior of a person to a certain extent characterizes his spiritual and moral-aesthetic appearance, shows how deeply and organically he assimilated the cultural heritage of mankind, made it his own property.

It turns out that the culture of human behavior in society is the whole person, in the totality of not only external manifestations, but also internal qualities. And this means that each of us is responsible for our own culture of behavior for the people around us, and especially for those who are growing, for those who are coming to replace them.

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Morality and culture of behavior
Ethics, morality, morality

Ethics is one of the oldest and most fascinating areas of human knowledge. The term "ethics" comes from the ancient Greek word "ethos" (ethos), meaning the actions and deeds of a person, subject to himself, having various degrees of perfection and suggesting the moral choice of the individual. Initially, back in the time of Homer, ethos is a dwelling, a permanent residence. Aristotle interpreted ethos as the virtues of the human character (as opposed to the virtues of the mind). Hence the derivative of ethos - ethos-ny (ethicos - related to temperament, temperament) and ethics - a science that studies the virtues of a human character (courage, moderation, wisdom, justice). To this day, the term "ethos" is used when it is necessary to single out the universal moral foundations that manifest themselves in historical situations that threaten the existence of world civilization itself. And at the same time, since ancient times, ethos (the ethos of the primary elements in Empedocles, the ethos of man in Heraclitus) expressed that important observation that the customs and characters of people arise in the course of their living together.

In ancient Roman culture, the word "morality" denoted a wide range of phenomena and properties of human life: temper, custom, character, behavior, law, fashion prescription, etc. Subsequently, another word was formed from this word - moralis (literally, referring to character, customs ) and later (already in the 4th century AD) the term moralitas (morality). Therefore, in terms of etymological content, the ancient Greek ethica and Latin moralitas coincide.

At present, the word "ethics", having retained its original meaning, denotes a philosophical science, and morality refers to those real phenomena and properties of a person that are studied by this science. So, the main spheres of morality are the culture of behavior, family and household morality, labor morality. In turn, the structure of ethics as a science expresses its historically fixed functions: defining the boundaries of morality in the system of human activity, theoretical substantiation of morality (its genesis, essence, social role), as well as a critical value assessment of morals (normative ethics).

The Russian fundamental principle of moral themes is the word "nature" (character, passion, will, disposition towards something good or vicious). For the first time, "morality" is mentioned in the "Dictionary of the Russian Academy" as "conformity of free deeds with the law." It also gives an interpretation of moralizing “a part of wisdom (philosophy. - I.K.), containing instructions, rules that guide a virtuous life, curbing passions and fulfilling the duties and positions of a person.”

Among the many definitions of morality, one should single out one that is directly related to the issue under consideration, namely: morality belongs to the world of culture, enters into human nature (changeable, self-created) and is a public (non-natural) relationship between individuals.

So, ethics is the science of morality (morality). But since morality is socio-historically conditioned, we should talk about historical changes in the subject matter of ethics. Ethics itself originated in the process of transition from primitive society to early civilizations. Consequently, ethical knowledge was not a product of human civilization, but a product of even more ancient, primitive communal relations. In this case, we mean, rather, normative ethics, and not ethics as a philosophical science. During the period under review, morality began to stand apart as a special, relatively independent form of social consciousness. Individual moral consciousness expressed the reflection of moral norms that opposed the real mores of ancient Greek society. Some of these norms attributed to the seven wise men can be cited: “Honor the elders” (Chilo), “Hurry to please your parents” (Thales), “Prefer old laws, but fresh food” (Periander), “Measure is the best” (Cleobulus) , “Willfulness should be extinguished sooner than a fire” (Heraclitus), etc. Ethics is born as concrete historical value orientations (in relation to a particular historical era) are given an abstract, universal form that expresses the needs of the functioning of early class civilizations.

It should be noted that morality is studied not only by ethics, but also by pedagogy, psychology, sociology, and a number of other sciences. However, only for ethics, morality is the only object of study, giving it a worldview interpretation and normative guidelines. Questions about what is the source of morality (in human nature, space or social relations) and whether the moral ideal is achievable, are transformed into the third question, perhaps the main one for ethics: how and for what to live, what to strive for, what to do?

In the history of ethics, the evolution of the object of study can be traced as follows. Antique ethics is characterized as a doctrine of virtues, a virtuous (perfect) personality. Here, virtue is identified with some specific bearer of it (the same hero of myths) and is associated primarily with such moral qualities as courage, moderation, wisdom, justice, generosity, etc.

The humanists of the Italian Renaissance supplemented these virtues with another one, in which the traditions of ancient and medieval culture were combined - the virtue of philanthropy. K. Salutati (1331-1406) called this virtue humanitas; it combines the interpretation of humanitas as education, instruction in the noble arts, coming from Cicero and Aulus Gellius, and the attitude towards humanitas as a set of natural human properties in the Middle Ages. Humanitas, according to Salutati, is that virtue "which is also commonly called benevolence." The head of the Florentine Academy M. Ficino (1433-1499) defined humanitas as the main moral property. Under the influence of humanitas as the virtue of philanthropy, he believed, people become inherent in the desire for unity. How more people loves his equals, the more he expresses the essence of the family and proves that he is a man. And vice versa, if a person is cruel, if he moves away from the essence of the family and from communication with his own kind, then he is a person only in name.

The Christian ethics of the Middle Ages focused on the study of morality as an objective, impersonal phenomenon. Criteria for distinguishing between good and evil were taken out of the personality. From the point of view of Christian ethics, God is the absolute source of morality. In it, a person finds the reason, foundation and purpose of his being. Moral norms are elevated into a world law, following which a person who is god-like in essence, but hopelessly sinful in the social and natural dimension, is able to overcome the gap between his purpose (to be like God) and everyday life. To the virtues mentioned above, Christian ethics adds three more new ones - faith (in God), hope (in his mercy) and love (in God).

In the ethics of modern times, one of the most ancient normative requirements, expressing the universal content of morality, received a new sound. At the end of the XVIII century. this requirement is called the "golden rule", which is formed as follows: "act towards others as you would like them to act towards you." I. Kant gave a stricter expression of this rule, presenting it in the form of the so-called categorical imperative. And here we should pay attention to the fact that in this way Kant sets an important humanistic dominant for morality: “Do so,” he writes in the Critique of Practical Reason, “so that you always treat humanity both in your own person and in the person of any other but as an end and would never treat it only as a means. According to Kant, the categorical imperative is a universal obligatory principle that all people should be guided by, regardless of their origin, position, etc.

Having traced the evolution of the object of ethics, it is necessary to indicate three functions of ethics: it describes morality, explains morality, and teaches morality. According to these three functions, ethics is divided into empirical-descriptive, philosophical-theoretical and normative parts.

Here it is necessary to note some differences between morality and morality, although at the level of everyday consciousness these concepts are recognized as synonyms. On this occasion, there are several points of view that do not exclude, but, on the contrary, complement each other, revealing some nuances. If morality is understood as a form of social consciousness, then practical actions of a person, customs, mores are related to morality. In a slightly different way, morality acts as a regulator of human behavior through strictly fixed norms, external psychological impact and control, or public opinion. If we correlate morality with morality thus understood, it is the sphere of moral freedom of the individual, when universal and social imperatives coincide with internal motives. Morality turns out to be an area of ​​self-activity and creativity of a person, an internal attitude to do good.

One more interpretation of morality and morality should be pointed out. The first is an expression of humanity (humanity) in an ideal, complete form, the second fixes a historically specific measure of morality. In the Russian language, the moral, noted V. I. Dal, is that which is opposite to the bodily, carnal. Moral - relating to one half of the spiritual life; opposite to the mental, but constituting a spiritual principle in common with it. To mental V. I. Dal refers truth and falsehood, and to moral - good and evil. A moral person is a good-natured, virtuous, well-behaved, in agreement with conscience, with the laws of truth, with the dignity of a person, with the duty of an honest and pure-hearted citizen. V. G. Belinsky raised the human striving for perfection and the achievement of bliss in accordance with duty to the rank of “the basic law of morality”.

The moral culture of a person is a characteristic of the moral development of a person, which reflects the degree of mastering the moral experience of society, the ability to consistently implement values, norms and principles in behavior and relationships with other people, readiness for constant self-improvement. A person accumulates in his mind and behavior the achievements of the moral culture of society. The task of forming the moral culture of the individual is to achieve the optimal combination of traditions and innovations, to combine the specific experience of the individual and the entire wealth of public morality. The elements of the moral culture of the individual are the culture of ethical thinking (“the ability of moral judgment”, the ability to use ethical knowledge and distinguish between good and evil), the culture of feelings (a benevolent attitude towards people, an interested and sincere empathy for their sorrows and joys), a culture of behavior and etiquette.

Moral progress in the world of culture of human relations

The moral culture of the individual is a product of the development of human relations and, therefore, is conditioned by social progress. In this regard, discussions about moral progress have been going on for a long time. Is it an illusion or reality? There is no single answer to this question yet. We are interested in the very question of moral progress and possible answers to it in connection with the question of how moral progress is revealed in the world of the culture of human relations, where the values ​​of material and spiritual culture, their creation and development are objectified (and deobjectified). .

Obviously, moral progress is one of the aspects of the socio-historical progress of mankind. Equally, we should talk about economic, scientific, technical and other types of progress, and each of them has its own specifics, relative independence and its own criteria.

The criterion of moral progress reveals the prospects for the normative-value improvement of a person. The origins of this kind of human improvement (both in practical educational and scientific and ethical terms) lie in the famous thesis of Protagoras "Man is the measure of all things." From this position, at least three judgments followed. First, in human existence, the establishment of culture (primarily customs, mores) is fundamentally different from the laws of nature. Thus, a kind of cultural layer was singled out in man, irreducible to his natural being. And this layer is subject to formation, upbringing. Secondly, this cultural layer, "second nature", appears as the result of the activity, creativity of the person himself. The world of culture is a product of the activity of man himself. And, thirdly, and most importantly, the cultural content of the human individual depends on his relations with other individuals. And therefore, not in itself the individual is the bearer of culture (but within it, first of all, morality): both culture and morality are outside his body, in the society in which he lives, in relations with other individuals. So the ancient tradition of understanding moral man transformed into the criteria of moral progress, which was a reflection of the development of human domination over elemental forces nature, over their social relations, over their own spiritual world, over themselves.

Moral progress acts as a complex, multifaceted process of establishing humanistic principles in the consciousness and activity of a person as a creator of history. In this regard, it is appropriate to mention that K. Marx singled out three qualitative types of social relations in history, in connection with which we can talk about the steps of moral progress and the establishment of the principles of humanism in the culture of human relations. “Relations of personal dependence (initially quite primitive,” writes K. Marx in the Economic Manuscripts of 1857-1858, “are those first forms of society in which the productivity of people develops only in an insignificant amount and in isolated points. Personal independence based on material dependence is the second major form in which for the first time a system of general social metabolism, universal relations, all-round needs and universal potencies is formed. Free individuality, based on the universal development of individuals and on the transformation of their collective, social productivity into their social property, is the third step. The second step creates the conditions for the third. These three major forms of social relations between individuals, which are rooted in the corresponding mode of production, also correspond to certain historical types of morality that characterize the direction of its progress.

Personal dependence - personal independence (based on material dependence) - free individuality (based on the universal development of individuals) - this is the logic of the historical process, which is refracted in the criteria of moral progress and the development of moral culture.

Considering the ethical nature of culture, A. Schweitzer also raised the question of "ethical progress". The essence of culture, he believed, is twofold. Culture is the domination of man over the forces of nature and the domination of his mind over human convictions and thoughts. A. Schweitzer believed that the dominance of reason over the way of thinking of a person is more important than the dominance of man over nature. Only this will give us "a guarantee that people and entire nations do not use against each other the force that nature makes available to them, that they will not be drawn into a struggle for existence, much more terrible than that which man had to wage in a civilized state" . One can, of course, disagree with the thinker’s statement that “ethical progress is essential and undoubted, and material progress is less essential and less undoubted in the development of culture”, but this judgment looks more like a reaction to significant “achievements of the spirit in the material sphere." In other words, scientific and technological progress since the last century, as A. Schweitzer believes, was associated with the fact that “the forces of ethical progress have dried up”, and “a culture that develops only the material side without a corresponding spiritual progress is like a ship that, having lost steering, loses maneuverability and rushes uncontrollably towards disaster.

In fact, A. Schweitzer expresses, albeit in a slightly different aspect, the idea that a certain ensemble of abstract requirements of moral consciousness, as if hovering in the air, sets quite definite moral relations and turns into a moral culture specific for a certain historical era ( antiquity, the Middle Ages, the Renaissance, etc.), and for a particular society. Hence the conclusion is drawn about the greater significance of moral progress than material progress.

The presence of a valuable moment in moral progress creates significant difficulties for understanding the development of morality as a real, empirically fixed process of replacing some mores and moral principles with others - new, more perfect, more humane, etc. It can be argued with a sufficient degree of confidence that moral progress does not directly depend on on the level of development of productive forces, material progress or economic basis. At one or another historical stage in the development of material and spiritual culture, the criterion of moral progress is the level of development and freedom of the individual. This level is characterized by the degree of participation of not only a handful of "chosen ones", but the largest possible part of humanity both in the creation and in the development of material and spiritual culture.

Culture of conduct and professional ethics

Let's take a closer look at things that seem obvious. Above, we have already spoken more than once about the culture of human relations. In this case, we will talk about it in relation to human behavior. After all, each of us in one way or another “behaves”, performs some actions, actions in relation to the world around us and, above all, in relation to people. Behavior manifests features of a person’s character, his temperament, views, tastes, habits, emotions, feelings, etc.

Each person has a so-called common, characteristic tone of his usual mood. In this sense, we characterize this or that person: "a cheerful person", "a gloomy person", "a frivolous person", etc., although in each of these cases situations of deviation in personal mood in one direction or another are not excluded. A stable mood, its general background inherent in a particular individual, extends to others, which is of fundamental importance, say, when completing the so-called small professional groups(squad of cosmonauts, crew of a submarine). In other cases, this happens, as a rule, spontaneously, without any preliminary socio-psychological studies. If the behavior of individual members of the team prevents it from folding into an integral social organism, then we are talking about a difficult moral and psychological climate in the team.

There are two types of behavior - verbal (verbal) and real. Verbal behavior is our statements, judgments, opinions, evidence. The behavior expressed in the word largely determines the culture of relations between people, the power of the word is enormous (the poet E. Yevtushenko expressed it this way: “With a word you can detect, with a word you can save, with a word you can lead regiments behind you”). Behavior already at the verbal level can be life-affirming or depriving of meaning human existence. (Recall, for example, Aesop's judgment on language in Figueiredo's The Fox and the Grapes.)

It has already been said above that the emergence of thinking, will and language was the main prerequisite for cultural genesis at the turn of the transition from habilis to neoanthropes. Since that time, i.e., since the completion of the biological evolution of man, the word has become the regulator of behavior, relationships transmitted in oral and written creativity. No wonder one of the elements of the "seven arts" of the training programs of antiquity and the Middle Ages was rhetoric, the science of oratory(and more broadly - about fiction in general), which remained a part of the liberal arts education until the 19th century.

The main sections of classical rhetoric, which reveal various aspects of verbal behavior, are: 1) finding, i.e., systematizing the content of speeches and the evidence used in them; 2) arrangement, i.e., the division of speech into an introduction, presentation, development (proof of one's view and refutation of the opposite) and conclusion; 3) verbal expression, i.e. the doctrine of the selection of words, their combination, as well as the simple, medium and high style of speech; 4) memorization; 5) pronunciation.

You can cite a great many wise sayings, proverbs, individual statements about the power of the word, the language of communication, which is clothed in the language of the culture of a historical era or any ethnic group throughout the duration of its existence.

Real behavior is ours practical actions, actions performed in accordance with certain rules, moral principles. In this case, we are talking about the coincidence of ethical knowledge and moral behavior, which indicates a high moral culture of the individual. Another situation is hypocrisy, discrepancy between words and deeds, etc. When comparing the behavior of a person with accepted norms, moral values, it is customary to talk about “normal” or “deviating”, deviant behavior. Therefore, in order to understand a person, the meaning of his actions, the nature of behavior, it is necessary to penetrate into the motives by which he is guided in a given situation. Only by clarifying the motives, one can correctly judge the actions, the real behavior of a person in relation to the reality surrounding him, and above all to other people, to himself.

The culture of behavior is also revealed in how a person is able to understand himself, evaluate his actions and their motives. M. M. Prishvin subtly noted that if we always judge ourselves, we judge with prejudice: either more in the direction of guilt, or in the direction of justification. This inevitable fluctuation in one direction or another is called conscience, moral self-control.

Often in everyday speech we talk about "cultural behavior of a person" and about "the behavior of a cultured person".

Cultural behavior is the behavior of a person in accordance with the norms that a given society has developed and adheres to. It includes certain manners, generally accepted ways of communicating, dealing with others. Cultural behavior implies correct and beautiful behavior at the table, a polite and helpful attitude towards elders, women, the ability to behave in society (both familiar and unfamiliar), adherence to professional ethics, etc.

The rules of behavior can change over time, and so does the manner of behavior. These rules in their totality represent the etiquette that regulates the external manifestations of human relationships. Etiquette refers to the external culture of a person and society. It includes those of its requirements that take on the character of a more or less strictly regulated ceremonial and in the observance of which a certain form of behavior is of particular importance. Etiquette in modern conditions (unlike traditional societies, where it was reduced to a strictly canonized ritual), becomes more free and natural, acquires the meaning of everyday benevolent and respectful attitude towards all people, regardless of their position and social status. Attention to the external form of culture is manifested here only in so far as it reflects ideas about beauty in behavior and appearance person. Then we say that any actions and motives of human activity have both ethical and aesthetic meaning (value) and therefore can be evaluated, on the one hand, as beautiful or ugly, on the other, as good or evil. The main thing here is precisely the behavior that can be, should be cultural.

However, the cultural behavior of a person is part of the problem of the culture of human relations. Another part of it is the behavior of a cultured person. In this case, the emphasis is on a person - what is he, cultural or uncultured? In what sense should we talk about a cultured person? Obviously, this is a person whose knowledge of ethical principles, moral norms accepted in a given society, has turned into an inner conviction, has resulted in a moral feeling. The criterion of culture, upbringing is the correlation of an act as a manifestation of a moral feeling with the interests of another person. Therefore, more extensive than the scope of etiquette is the culture of feelings, which is formed in the process of human communication with nature, in labor activity, in interpersonal contacts when defining monuments of material and spiritual culture.

So, the culture of ethical thinking, the culture of feelings, the culture of behavior, etiquette in their totality form an integral system of the moral culture of the individual. Each of these elements is directly embodied in professional ethics. In this case, they mean, as a rule, the specific requirements of morality associated with the characteristics of various professions.

Professional ethics are, firstly, codes of conduct that prescribe a certain type of moral relationship between people employed in any one area of ​​professional activity, and secondly, certain ways of substantiating these codes, an interpretation of the cultural and humanistic purpose of a particular profession. So, let's say, the concept of a lawyer's professional duty includes a special, sometimes even punctual and pedantic commitment to the spirit and letter of the law, observance of the principle of equality of all before the law. Military-statutory collectives are characterized by greater clarity, even rigidity of relations, more unambiguous adherence to the statutory requirements and orders of superiors than other types of collectives, and at the same time they are characterized by a higher degree of mutual assistance, mutual assistance. All this is dictated by the nature of the activities of military statutory teams, increased requirements and emergency situations that arise in the course of performing official duties.

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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 Various 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. The ideas of modern man about morality are 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, it has not lost its relevance in the modern world. “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 bad influence on an 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 in modern society terrify 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 as 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. It is necessary to educate the child's moral qualities on own 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.

Why is the culture of behavior so important? It depends on her level, how third-party people will treat you - as a pleasant, friendly person or as an arrogant, ill-mannered boor.

The ability to behave "in public" culturally, correctly and adequately to the situation has a beneficial effect on both career and friendships.

"To be cultured" - what does it mean?

External and internal cultures are not necessarily closely related, sometimes they even contradict each other.

So, an individual who is famous for rude and ill-mannered behavior may turn out to be the owner of a rich spiritual world and an excellent education.

And, on the contrary, a polite and sympathetic comrade, observing etiquette to the last word, from the inside is empty, ignorant, unprofessional and immoral.

An external culture of behavior is the interaction of a person with his environment.. It is expressed in contacts with the world - colleagues, friends, relatives, in observing the rules of etiquette and other social norms.

These are everyday forms of our behavior: in a word, everything that we do, once inside the world around us, and even long before that moment.

Preparing for contact with society (hygiene, choosing clothes, putting your appearance in order) also counts!

One should not think of external culture as something artificial and superficial. It is absorbed by a person from childhood in the course of education, training, communication.

Many actions are programmed in us, and we do not hesitate to observe certain behavioral norms - we say hello, wash ourselves, thank, work, give way, offer help.

Competent interaction with society for many occurs organically and naturally, because it is instilled almost from birth.

These are kind of "rules of life" - respect elders, show courtesy and tact, be responsible, do not be rude, do not be late, ask permission and the like.

Ideally, external and internal cultures complement and harmoniously emphasize the best sides each other.

The beauty of the soul, high moral standards, morality and education should coexist with visual grooming, competent speech and courteous attitude towards others.

No wonder it is considered true good man beautiful from every angle.

What does the culture of behavior include?

It is most clearly expressed in interactions with the team - at work, at the university, at school. What else does culture mean?

1. The actions of an individual in a public place (in a park and transport, in a queue, at a bank, at a bus stop). Ways to resolve conflicts with surrounding strangers.

2. Attitude towards work and nature, responsibility, concern for the environment.

3. Household culture - the realization of personal needs, the organization of leisure.

7. Hygiene, external neatness, clothing style adequate to the occasion.

As you have already understood, external culture is not only about how we treat other people.

If an individual violates obligations and breaks deadlines at work, grimaces on the bus and swears, doesn’t say hello back and doesn’t wash clothes for years, throws garbage past the bin and cuts off the neighbor’s flower bed - this is also a culture of behavior. More precisely, its absence.

Cultural behavior in society

Ways to interact with society are formed from a young age.

The following have a special influence on the emerging culture of behavior:

• parenting
• National culture, mentality
• An example set by loved ones

In addition, religious and racial affiliation, character, education received, degree of financial security, social circle and lifestyle indirectly affect human behavior.

And the developed society itself teaches us to act one way or another, introducing into our consciousness the modern principles of comfortable coexistence.

You need to understand that in the Middle Ages or in antiquity, the rules of behavior in society were completely different!

Having learned to follow the laws that exist in the world around him, the child becomes a full-fledged personality. He enters the team, into society, already knowing how to behave adequately to the situation.

The norms that are laid down in a person at a young age are quite natural and understandable. After all, in the end, they are all eloquent manifestations of Humanity as such.

Goals and objectives of the classroom:

Development of children's ethical standards of behavior in society;

Education of a culture of speech, behavior in public places, respect for the individual.

Description of class

Discussion of the problem "Culture of behavior in public places"

Teacher: Good afternoon guys! We are already familiar with the concept of "culture of behavior". Let me remind you that a culture of behavior is a set of formed, socially significant qualities of a person, everyday actions of a person in society, based on the norms of morality, ethics, and aesthetic culture. The culture of behavior expresses, on the one hand, the moral requirements of society, on the other hand, the assimilation of provisions that guide, regulate and control the actions and actions of students. The rules learned by a person turn into an upbringing of a person.

Consequently, the culture of behavior organically combines the culture of communication, the culture of appearance, everyday culture (satisfaction of needs), the culture of speech, the ability to participate in polemics, and discussions.

Most of you have already come to understand that following the laws of decency indicates respect for people, traditions and customs of different peoples.

Guys, count how many people do you meet every day? At home, you communicate with your parents, brothers and sisters, neighbors; at school - with many teachers, school friends, a librarian, readers; in the store - with sellers, cashiers, strangers; on the street - with passers-by: the elderly, young, adults, with peers. It is difficult to count how many people you will see in one day: you will only say hello to some, you will talk to others, you will answer the third question, you will turn to someone with a request.

Conclusion: a person is in constant communication with acquaintances and strangers at home, at school, cinema, library, shop, transport.

The behavior of another person, a friendly or rude word, often leaves a mark on the soul for the whole day. Often good mood depends on whether the person was given attention, whether they were friendly, benevolent when communicating with him, and how insulting it can be from inattention, rudeness, an evil word. Life in society requires that all people follow the rules of communication that are binding on everyone: adults, boys and girls, calm and playful.

Discussion of "Rules binding on all"

The teacher gives the students three rules and discusses them with the students.

1. The rule of accuracy. Work, social work, entertainment are often collective, when success depends on everyone. Therefore, a well-mannered person must be precise. Accuracy is needed in everything: in work, teaching, coming to school, to a meeting, to the cinema, theater. Accuracy must be in keeping promises. He gave his word - fulfill it, promised - come on time.

2. The rule of delicacy. Helping another person should be delicate, not emphasizing that you are doing a good deed, not boasting about it. After all, help is not provided in order to attract attention. You need to be able to accept help, not to refuse advice, not to think that you are the best and can do everything yourself.

3. The rule of courtesy. It is necessary to politely address other people, behave correctly in a strange house, be a hospitable host, be able to listen to others, know who can be called “you” and who can be called “you”, be able to restrain yourself, not be quick-tempered, irritable. It is necessary to learn how to be easy to communicate, for this you need to be able to recognize the state of a person, his mood by appearance. First of all, you need to learn to recognize the mood of the closest people by the eyes: mothers, fathers, grandmothers, grandfathers, brothers and sisters. And depending on what you saw, build your behavior. It is difficult and not difficult. It's hard if you don't understand why you have to reckon with other people, and you don't want to understand their condition. It is easy if you think that although you are still small, you can already alleviate the grief or troubles of another person, enjoy other people's joys.

Discussion of the situation “Communication with people with disabilities”

Teacher: Let's take a look at one situation. You have probably had to meet people with physical disabilities - the hearing impaired, the visually impaired, the disabled. How to behave when meeting or communicating with them? After all, they are the same people as we are, therefore, they are characterized by touchiness and kindness, the desire to communicate and be respected, the desire to do something useful to other people. How would you behave with such people? (Reasoning guys.)

Here are ten rules for dealing with people with disabilities that are used by public service workers in the United States. They are compiled by Karen Meyer of the US National Accessibility Center.

When you talk to a person with a disability, speak directly to him, and not to an escort or a sign language interpreter who is present during the conversation.

When you are introduced to a person with a disability, it is natural to shake his hand - even those who have difficulty moving their arm or who use a prosthesis may well shake hands - right or left, which is quite acceptable.

When you meet a person who has poor or no vision, be sure to name yourself and those people who came with you. If you have a general conversation in a group, do not forget to explain to whom in this moment you apply and name yourself.

If you offer help, wait for it to be accepted and then ask what and how to do.

Treat disabled adults like adults. Address them by name and "you" only if you know them well.

Leaning or hanging from someone's wheelchair is the same as leaning or hanging from its owner. A wheelchair is part of the untouchable space of the person who uses it.

When you are talking to someone who is having difficulty communicating, listen carefully. Be patient, wait for the person to finish the sentence. Don't correct him or negotiate for him. Never pretend you understand when you really don't. Repeat what you understood, this will help the person to answer you, and you to understand him.

When you are talking to a person using a wheelchair or crutches, position yourself so that your eyes and his eyes are at the same level, then it will be easier for you to talk.

To get the attention of a person who is hard of hearing, wave or pat them on the shoulder. Look him straight in the eyes and speak clearly, although be aware that not all people who are hard of hearing can read lips. When talking to those who can, position yourself so that the light falls on you and you can be clearly seen. Try not to interfere with anything (food, cigarettes, hands).

Don't be embarrassed if you accidentally make the mistake of saying "See you" or "Did you hear about this...?" who cannot see or hear.

Reading and discussion of T. Fish's story "Lenya and authority"

From my window, I saw how a neighbor boy, third-grader Lenya Zubkov, either generously scattered cuffs on the guys who were smaller, or tried to push a girl who was jumping on one leg. Then Lenya took the ball from another girl and until then drove her around the yard until she burst into tears.

When I asked Lenya in the evening why he was doing this, he replied, not without pride:

Unfortunately, even among adults, I happened to meet people who, like Lena, thought that by rudeness, shouting, one could win the authority and respect of others.

- I'm afraid, Lenya, no matter how crazy you are! No matter how hardened bear comes out of you.

- What? What? asked the boy, who wished to be feared.

And then I told him a fairy tale written down in Karelia by my young friend Pulkin from Zaonezh.

One grandfather went to the forest. He needed a piece of wood for an arc. For a long time he was looking for a suitable tree and suddenly he sees: there is a tree - a mountain ash. The sun caressed him. The leaves are yellow, the berries are filled with scarlet blood! A tree is beautiful: dexterous, nimble, resilient, supple! It is easy to chop, to cut a pattern, while the sap in the tree is alive, and when it dries up, it will serve like a stone, it will serve for a long time and faithfully ... Grandfather swung his hatchet, but did not have time to strike. A voice was heard:

- Whatever you want, ask. I will fulfill everything, but just do not destroy. I'm young: the first summer bloomed!

Grandfather an ax for the belt, yes run. After all, even in the old days it did not often happen that a tree spoke with a human voice.

He ran home, fell on the bench - he could not catch his breath. The old woman approached him with questions. He tell her.

- Hey! she shouted, “run, grandfather, back!” I want people to be afraid of us. So tell the rowan!

Grandfather tried to persuade the woman: it’s bad, they say, to live if people are afraid. Yes, where is it!

The grandfather wandered into the forest ... And the woman flew through the water: "Give me, they say, I will show off and see how they will respect me!"

Comes to the shore. The women clean the fish by the boats. They looked at her, "hello" did not say, but with a screech in all directions.

"Not yet accustomed to my greatness. Look, they fled!" - the woman grinned, leaned over the tub, and from the water, instead of a pretty bright face, a bear's face looks at her. The nose is stretched out, the fangs turn yellow from under the lips, the cheeks are overgrown with hair. Look, the peasants are already running from the mountain - someone has a stake, someone has a horn ... The woman cut with a bad voice, yes through the fence, yes into the field, yes into the forest!

And there she huddled under a snag, and with her grandfather, the same bear, she hibernated the winter. And in the spring, even human speech was forgotten ...

From them, guy, and the bears went! In our forests, many of them have bred. Were the women and boys afraid of them! And the peasant always had an ax. There was no case for a bear to bite a person. Scare - scare. Poobomnet, throw brushwood and go home. The bear is Baba Medvedev, she gets on the way - so be afraid of her.

With Victor Pulka, this tale was longer and more beautiful. But even in my retelling, the meaning of it in the end, it seems, reached Leni. True, at first he objected:

- Firstly, the mountain ash cannot speak like a human being. Secondly, the bears are completely different, they happened quite differently. Thirdly, in nature, bears are also needed! ..

Well, after objecting a little, Lenya finally thought about it. And now, perhaps, he will try to gain authority in a completely different way. What?

Teacher: Why did the writer decide to tell Lena a fairy tale? In what other way can Lenya gain authority? (Reasoning guys.)

Summarizing. The teacher concludes how to gain authority among others, how to behave in society, with friends.