Three moral principles. Moral standards, moral principles, moral ideals

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The social system of the 21st century presupposes the existence of a set of certain legal and moral laws that create an indestructible hierarchical system of moral and state standards. Caring parents from childhood explain to their child the difference between good and bad deeds, laying in the offspring the concepts of “Good” and “Evil”. It is not surprising that in the life of every person murder or gluttony is associated with negative phenomena, and nobility and mercy are classified as positive personal qualities. Some moral principles are already present at the subconscious level, other postulates are acquired over time, forming the image of the individual. However, few people think about the importance of cultivating such values in themselves, neglecting their significance. It is impossible to coexist harmoniously with the surrounding world, guided solely by biological instincts - this is a “dangerous” path, which invariably leads to the destruction of the personal image.

Maximum happiness.

This facet of human morality was considered and proved by the utilitarians John Stuart Mill and Jeremiah Bentham, who are engaged in ethics at the US State Institute. This statement is based on the following formulation - the behavior of the individual should lead to an improvement in the lives of those around him. In other words, if you adhere to social standards, then a favorable environment is created in society for the coexistence of each individual.

Justice.

A similar principle was proposed by the American scientist John Rawls, who argued for the need to equalize social laws with internal moral factors. A person occupying the lower step in the hierarchical structure should have equal spiritual rights with a person at the top of the ladder - this is the fundamental aspect of the assertion of a philosopher from the USA.

It is important to think about your own personal qualities in order to engage in self-improvement in advance. If we neglect such a phenomenon, then over time it will develop into betrayal. The variety of changes that cannot be avoided will form an immoral image that is rejected by others. The main thing is to responsibly approach the identification of life principles and the definition of the worldview vector, objectively evaluating your behavioral signs.

Commandments of the Old Testament and modern society

“Dealing with” the question of the meaning of moral principles and morality in human life, in the process of research, you will definitely turn to the Bible to get acquainted with the Ten Commandments from the Old Testament. The cultivation of morality in oneself invariably echoes the statements from the church book:

the events taking place are marked by fate, suggesting the development of moral and moral principles in a person (for all the will of God);
do not elevate the people around you by idealizing idols;
do not mention the name of the Lord in everyday situations, complaining about an unfavorable set of circumstances;
respect the relatives who gave you life;
devote six days to labor activity, and the seventh day to spiritual rest;
do not kill living organisms;
do not commit adultery by cheating on your spouse;
do not take other people's things, becoming a thief;
avoid lying in order to be honest with yourself and those around you;
do not envy strangers about whom you know only public facts.

Some of the above commandments do not meet the social standards of the 21st century, but most of the statements have remained relevant for many centuries. To date, it is advisable to add the following statements to such axioms, reflecting the features of living in developed megacities:

do not be lazy and be energetic to match the fast-paced industrial centers;
achieve personal success and self-improvement without stopping at the achieved goals;
when creating a family, think in advance about the expediency of the union in order to avoid divorce;
limit yourself in sexual intercourse, not forgetting to protect yourself - eliminate the risk of unwanted pregnancy, which results in an abortion.
do not neglect the interests of strangers, walking "over their heads" for personal gain.

April 13, 2014, 12:03

Communication is one of the most important components of human life. Every day we encounter a huge number of people, and with many of them we enter into conversations, both personal and business. At the same time, not every one of us has an idea about the norms and moral principles of communication, the possession of which allows us to feel worthy in any conversation and dispute, and also to earn respect from an interlocutor or opponent. Let's try to talk about the moral principles and norms of human communication in more detail.

Experts argue that the complete moral culture of an individual is manifested and also realized in the culture of communication. Communication itself, as well as work and knowledge, are the main manifestations of our activity, it is also called communicative activity. Such contact with others is a special form of human interaction and relationships between individuals.

It is thanks to communication that we have the opportunity to exchange some experience, various skills at work and at home, and also to influence each other. In such contact, the normal formation of the intellect, the development of the emotional sphere and volitional qualities of a person are ensured. Interacting with other people through speech, we develop individual consciousness, basic mental properties, abilities and personal qualities. In addition, communication is important for the correction and formation of forms of behavior or activity.
Accordingly, without it, a person simply cannot develop as a subject of activity or social relations. Every developed person feels the need for communication with other individuals, it is an essential part of our existence.

If we talk about the moral culture of communication, then it is the ability of an individual to choose the necessary forms and means during communication, perceived and transformed by him during his upbringing, as well as through self-improvement. Such a culture helps to activate the desire of an individual for personal self-expression and self-affirmation, without disregarding the need for complete moral and psychological understanding, including when solving business problems.

The level of moral development of a person can help full communication, or vice versa, it causes a feeling of alienation and misunderstanding if this level is quite low.

The moral culture of communication implies the desire of interlocutors for complete mutual understanding and openness, sympathy and trust. Such people can speak and at the same time know how to listen.

In many ways, moral culture is based on the presence of certain moral values in a person, which are a kind of standard. Choosing them, the person confirms his conscious attitude to the foundations of morality. So the moral values of goodness, the presence of duty and responsibility, honor and justice, as well as dignity and conscience, in particular, influence a person’s behavior, his relationship with others, and also, of course, the culture of his communication.

It is moral values that determine the specifics of communicative attitudes in the interaction and communication between people. So, if an individual defines humanity as a value, accordingly, his communication skills will be characterized by humanism. Accordingly, such a person will manifest himself in communication and interaction as decent, humane, honest and kind, respectful of others.

To realize your abilities, you must be in harmony with the world and with yourself. At the same time, you need to adhere to just a couple of basic norms of morality - not to do something to others that you would not want for yourself, and also to understand that what you do for others, you do for yourself. When building a dialogue, it is worth observing such principles of communication as equality and goodwill, expressing trust and respect, showing tolerance and tact. An important role is also played by the ability to listen, the presence of a certain delicacy and compassion.

Accordingly, moral communication cannot involve manipulating others and achieving only one's own benefit, especially through the use of cunning, fraud and dishonesty. Such a golden rule of morality will help to achieve a high level of communication culture, revealing and revealing your best qualities.

Of course, the possession of a moral culture implies a person's awareness of certain cultural patterns of behavior - common patterns, etiquette prescriptions and strategies. In addition, the individual must be able to adequately use such knowledge in all kinds of communication situations, and if necessary, find new ones.

Moral communication itself can be regarded as a creative act. An extremely important role is played by the ability to coordinate one's behavioral touches with the behavior of the interlocutor, taking into account the peculiarities of psychophysiological interaction - the timbre of the voice, reaction speed, etc.

Thus, moral communication implies knowledge and possession of certain cultural communication tools, behavioral norms that are natural for the socio-cultural environment, as well as the presence of a high moral culture of the individual.

At one time, E.N. Trubetskoy wrote that "Soloviev's ethics is nothing more than a part of his doctrine of the "All-One", criticizing Solovyov for inconsistency in defending the independence of ethics from metaphysical principles. A.F. Losev, in response to E.N. Trubetskoy's reproach, notes that Solovyov , without abandoning metaphysics, sought to "characterize morality in its purest form ... And if morality ascends higher and higher as it develops, until it joins the general unity, this does not mean that morality is thereby already in itself the doctrine of unity".

Solovyov believed that a direct moral feeling or an intuitive distinction between good and evil inherent in man is not enough, morality cannot be considered as an instinct. Moral foundations become the beginning from which a person starts, defining the norms of his behavior.

“One should unconditionally accept only that which in itself, in its essence, is good. ... Man, in principle or according to his purpose, is an unconditional internal form for good as an unconditional content; everything else is conditional and relative. Good in itself is not conditioned by anything, it determines everything by itself and is realized through everything, that it is not conditioned by anything, constitutes its purity, that it conditions everything by itself, is its fullness, and that it is realized through everything, is its power or effectiveness.

Thus, pointing to the natural foundations of morality, Solovyov at the same time links morality and the very nature of man with the Absolute. The person must be directed upwards. This striving, this connection with the Absolute does not allow a person to return to the animal state. "Primary, natural morality is nothing but a reaction of spiritual nature against the suppression and absorption that threatens it from the lower forces - carnal lust, selfishness and wild passions."

In the material nature of man, Vl. Solovyov discovers three simplest moral feelings. But they cannot be, again, baseless, or, in other words, they need support, and this support is the unconditional Good God. Perfect unity is embodied in God. Material nature can enter into perfect connection with the absolute only through us. "The human personality, and therefore every individual person, is the possibility for the realization of unlimited reality, or a special form of infinite content" .

There is no unity in society, nature often triumphs over man, matter dominates the spirit. Moral perfection presupposes not blind obedience to a higher power, but conscious and free service to the perfect Good. Such a formulation of the question is of a fundamental nature, pointing to free will, autonomy of the individual, on the one hand, and on the other hand, Solovyov does not accidentally choose from several definitions of the Absolute not God or the Good, but the perfect Good, emphasizing and defining thereby the main characteristic of the Absolute, which lies in moral sphere and setting the goal and meanings.

In addition, moral perfection implies a transition from natural solidarity with one's own kind to sympathetic and concordant interaction based on love and, thirdly, the actual advantage over material nature should "turn into reasonable dominion over it for our and for its good" .

For real superiority over material nature, natural moral foundations must be constantly realized in human behavior. For example, considering the principle of asceticism, which is significant for the Christian religion, Solovyov suggests its relationship with the negative attitude of man towards his animal nature. At the same time, nature is not considered as evil in itself - analyzing a number of philosophical teachings - Vedic, Buddhist, even Gnostic - Solovyov speaks of nature as a good beginning. Asceticism is a manifestation of shame in that area of human activity, which can and should be, first of all, spiritual, but is often reduced to the level of the material, "... the process of purely animal life seeks to capture the human spirit in its sphere, subdue or absorb it" .

Ascetic requirements for the way of life grow out of the desire of the spirit to subdue the demands of the body: “The moral requirement of subordinating the flesh to the spirit meets with the opposite actual desire of the flesh to subjugate the spirit, as a result of which the ascetic principle is twofold: it is required, firstly, to protect the spiritual life from the captures of the carnal principle and , secondly, to conquer the realm of the flesh, to make animal life only the potency or matter of the spirit. In this process, Solovyov singles out three main points - the self-distinguishing of the spirit from the flesh, the real upholding by the spirit of its independence, and the achieved predominance of the spirit over nature. The third stage is a state of spiritual perfection, it cannot be imputed to each person as a duty, thus, Solovyov is not a supporter of absolute, but only relative asceticism: "subordinate the flesh to the spirit, as much as is necessary for its dignity and independence. Having a final, hopeful goal to be the complete master of the physical forces of your own and of your general nature, set your immediate, obligatory goal: not to be, at least, an enslaved servant of rebellious matter, or chaos.

Solovyov's interpretation of asceticism proceeds, first of all, from the need for self-control of the spirit, non-subordination to its carnal passions, and in no way a denial of human corporality, not an attitude towards it as something unclean. The restriction, from Solovyov's point of view, should extend not only to the two most important branches of human physiology, nutrition and reproduction, but also to breathing and sleep. Breath control practices are indeed common as a body control technique, yoga being an example. The tendency to excessive sleep also inclines a person to the carnal side of life - we note once again that Solovyov understands asceticism as a limitation, but not self-torture.

Excess nutrition, carnal sin - not a physical act of conception, but precisely "immeasurable and blind attraction", both in reality and in imagination - everything that attaches special exceptional importance to the material side of human life to the detriment of the spiritual, must be overcome with the help of a reasonable, conscious, voluntary choice of a person guided by his conscience, guided by shame.

Asceticism, according to Solovyov, is designed to free a person from carnal passions, which are just shameful. "The predominance of the spirit over the flesh is necessary for the preservation of the moral dignity of man." Acting, obeying his material nature, exaggerating in carnal desires, a person can harm himself. But evil passions - anger, envy, greed - must be eradicated by a person in himself as the worst, since they are directed and can already cause harm to other people. This is the area of not ascetic, but altruistic morality. Just as asceticism is based on shame, so altruism is a necessary continuation of pity as a moral foundation.

Solovyov notes that the predominance of the spirit over the flesh can be achieved by a person without giving this act a moral meaning: “... the power of the spirit over the flesh acquired by correct abstinence, or willpower, can be used for immoral purposes. A strong will can be evil. A person can suppress the lower nature in order to boast or be proud of your higher power; such a victory of the spirit is not good.

Consequently, asceticism as a moral principle does not contain unconditional goodness - for moral behavior it is necessary, but not sufficient, although in many religious teachings it was asceticism that was considered the only basis for correct behavior. "There have been and are successful ascetics not only people devoted to spiritual pride, hypocrisy and vanity, but also downright malicious, treacherous and cruel egoists. Admittedly, such an ascetic is much worse in the moral sense than a simple-hearted drunkard and glutton, or a compassionate debauchee" .

Asceticism acquires moral meaning only in conjunction with altruism. The pity underlying altruism connects a person with the world of all living things, while shame separates him from nature. Sympathy, complicity in themselves are not the basis of moral behavior, they can also include self-interest, for example, joy together with someone gives pleasure. Pity is disinterested: "... pity directly prompts us to act in order to save another being from suffering or help him. Such an action can be purely internal, for example, when pity for an enemy keeps me from hurting or harming him, but this, in in any case, there is an action, and not a passive state, like joy or pleasure. Of course, I can find inner satisfaction in not offending my neighbor, but only after the act of will has been completed.

Pity, whatever its object, is a kind feeling. A person is able to pity an enemy or a criminal; this kind of feeling will not be an excuse for a crime, but only a manifestation of a natural moral foundation. "... Pity is good; a person who shows this feeling is called kind; the deeper he experiences it and the more widely he uses it, the more kind he is recognized; a ruthless person, on the contrary, is called evil par excellence".

A person, pitying the other, nevertheless, clearly realizes that he is not identical to himself, but recognizes the object of his pity as having "the right to exist and possible well-being." Thus, altruism affirms the principle of equality, the principle of the correct relationship between people and living beings in general, justice, when I recognize for others the same feelings and rights that I myself have.

In this, the altruistic principle of morality has something in common with Vl. Solovyov with the categorical imperative of I. Kant, but does not repeat it: "In perfect inner harmony with the higher will, recognizing for all others the unconditional significance, or value, since they also have the image and likeness of God, take the fullest possible part in your work and common perfection for the sake of the final revelation of the kingdom of God in the world.

Solovyov distinguishes the inner essence of morality - the integrity of a person, inherent in his nature, as an abiding norm, a formal principle of morality or a moral law of duty and real manifestations of morality. Asceticism and altruism are precisely those real moral principles that, from Solovyov's point of view, bring a person closer to the Absolute.

But the real manifestations of morality in the time of Vl. Solovyov, and today are far from perfect. This is due to the circumstance, according to Vl. Solovyov, that the real humanity is "disintegrated humanity". It is not concentrated and raised by a single absolute interest in God, "dispersed in its will among a multitude of relative and incoherent interests." Solovyov warns that "the historical process is a long and difficult transition from animal-humanity to divine-humanity."

Moreover, Good does not have a universal and final realization for us. Virtue is never fully real. However, "the measure of goodness in humanity in general is increasing ... in the sense that the average level of obligatory and realizable moral requirements is increasing" . A person can do a lot, but his main role is Vl. Solovyov sees in the gathering of the universe in the idea, but in reality the gathering of the universe is within the power of only the God-man and the Kingdom of God.

Moral perfection is possible thanks to reasonable freedom. "Morality rests entirely on rational freedom, or moral necessity, and completely excludes from its sphere freedom irrational, unconditional, or arbitrary choice." And the choice determines the Good "with all the infinity of its positive content and being, therefore this choice is infinitely determined, its necessity was absolute, and there is no arbitrariness in it."

This law, formulated by Vl. Solovyov, and there is a path to the All-Unity. That is why "the moral nature of man is a necessary condition and presupposition of God-manhood," and "the moral life is revealed as a universal and all-encompassing task."

The significance of man as a moral being is fundamental for Vl. Solovyov. God-manhood as a goal cannot be realized without an active personality, morally self-organizing, inspiring by itself the "collective man", organic and inorganic nature. Endowing a person with the natural foundations of morality, ascending to the absolute Good, gives the grounds for Vl. Solovyov to talk about the involvement of each member of society in the "absolute completeness of the whole" on the one hand, and on the other (and this is the originality of the philosopher's approach), to insist that the person himself is necessary "for this completeness no less than it is for him" .

It seems important that Vl. Solovyov that the natural foundations of morality, its participation in the Absolute Good is a necessary but not sufficient condition for the moral perfection of mankind on the path to the All-Unity, since the human personality, having the infinity of its content due to involvement in the absolute fullness of God-manhood, nevertheless is only a possibility, not a reality. Today, according to Vl. Soloviev, a person is characterized by blind submission to the external circumstances of life, and, above all, submission to a higher power, the Absolute God.

1 .principle of humanism.

2. The principle of altruism. selfishness

3.The principle of collectivism. principle of individualism

- unity of purpose and will;

- democracy;

- discipline.

4.Principles of justice

First principle

Second principle

5. The principle of mercy.

6. The principle of peacefulness.

7. The principle of patriotism.

8. The principle of tolerance

Morality and law.

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Moral principles

When making a decision, formulating a point of view, a person is guided by his own moral principles, compiled on the basis of knowledge gained throughout his life path. The driving force behind this principle is the moral will. Each individual has their own set of standards. So, someone understands that it is impossible to kill people, but for someone it is impossible to take the life of not only a person, but also any animal. It is worth noting that this form of moral statements, the principles of morality, can have the same form and be repeated from generation to generation.

High moral principles

It would not be superfluous to note that the main thing is not the knowledge of the basic moral principles of a person, but their active application in life. Starting their formation in childhood, they must develop into prudence, goodwill, etc.

Moral principles

The foundation of their formation is the will, the emotional sphere, the intellect.

In the case when a person consciously singles out certain principles for himself, he is determined with a moral orientation. And how much she will be faithful to her depends on her adherence to principles.

If we talk about high moral principles, then conditionally they can be divided into three categories:

"Can". The inner convictions of the individual fully comply with the rules, the laws of society. Moreover, such principles are not capable of harming anyone.
"Need to". To save a drowning person, to take away a bag from a thief and give it to its owner - all these actions characterize the moral qualities inherent in a person, prompting her to act in a certain way, even though this may be contrary to her internal attitudes. Otherwise, she may be punished or such inaction can cause much harm.
"It is forbidden". These principles are condemned by society, in addition, they may entail administrative or criminal liability.

Moral principles and, in turn, the qualities of a person are formed throughout the life path in interaction with other people, society.

A person of high moral principles is trying to determine for himself what is the meaning of life, what is its value, what exactly should be his moral orientation and what is happiness.

At the same time, in every action, deed, any such principle is able to reveal itself from a completely different, sometimes unknown, side. After all, morality really shows itself not in theory, but in practice, in its functionality.

Moral principles of communication

These include:

Conscious abandonment of personal interests for the sake of the interests of other people.
Rejection of hedonism, life pleasures, pleasure in favor of achieving the ideal set before oneself.
Solving social problems of any complexity and overcoming extreme situations.
Showing responsibility for caring for others.
Building relationships with others in terms of kindness and goodness.

Lack of moral principles

Scientists at the University of California have recently shown that compliance moral principles suggests that such individuals are less susceptible to stressful attacks of everyday life, that is, this indicates their increased resistance to various diseases, infections

One who does not bother to develop personally, who is immoral, sooner or later, but begins to suffer from his own inferiority. Inside such a person there is a feeling of disharmony with his own "I". This, in addition, provokes the emergence of mental stress, which triggers the mechanism for the appearance of various somatic diseases.

Psychology of influence

Every day, each of us is faced with the psychological influence that is exerted on us in almost all areas of our lives. In this article we will talk about the existing types of psychological influence.

State of mind

The states of the soul can change very quickly, whether we like it or not. In this article we will talk about the types of state of mind and their features.

Types of emotional states

In this article, we will talk about the existing types of emotional states, what are their differences and distinctive features, and what impact they have on the general mental state of a person.

Role conflict

This article will tell you what role conflict is, the most common causes of it, and how you can resolve this kind of conflict with the least loss.

Moral principles.

The principles of morality play a dominant role in moral consciousness. Expressing the requirements of morality in the most general form, they constitute the essence of moral relations and are the strategy of moral behavior. Moral principles are perceived by moral consciousness as unconditional requirements, adherence to which is strictly mandatory in all life situations. They express the main
requirements relating to the moral essence of a person, the nature of relationships between people, determine the general direction of human activity and underlie private, specific norms of behavior.
Moral principles include such general principles of morality as:

1 .principle of humanism. The essence of the principle of humanism is the recognition of man as the highest value. In the ordinary sense, this principle means love for people, protection of human dignity, people's right to happiness and the possibility of self-realization. It is possible to identify three main meanings of humanism:

- guarantees of basic human rights as a condition for preserving the humane foundations of his existence;

- support for the weak, going beyond the usual ideas of this society about justice;

- the formation of social and moral qualities that allow individuals to carry out self-realization on the basis of public values.

2. The principle of altruism. This is a moral principle that prescribes selfless actions aimed at the benefit (satisfaction of interests) of other people. The term was introduced into circulation by the French philosopher O. Comte (1798 - 1857) to fix the concept opposite to the concept selfishness. Altruism as a principle, according to Comte, says: "Live for others."

3.The principle of collectivism. This principle is fundamental in bringing people together to achieve common goals and carry out joint activities, has a long history and is fundamental to the existence of mankind. The collective seems to be the only way of social organization of people from primitive tribes to modern states. Its essence lies in the conscious desire of people to contribute to the common good. The opposite principle is principle of individualism. The principle of collectivism includes several particular principles:

- unity of purpose and will;

— cooperation and mutual assistance;

- democracy;

- discipline.

4.Principles of justice proposed by the American philosopher John Rawls (1921-2002).

First principle: Every person should have equal rights with respect to fundamental freedoms.

Second principle: social and economic inequalities should be arranged so that:

— benefits for all could reasonably be expected from them;

- access to positions and posts would be open to everyone.

In other words, everyone should have equal rights in relation to freedoms (freedom of speech, freedom of conscience, etc.) and equal access to schools and universities, positions, jobs, etc. Where equality is not possible (for example, in an economy where there are not enough benefits for everyone), this inequality should be arranged for the benefit of the poor. One possible example of such a redistribution of wealth could be a progressive income tax, when the rich pay more taxes, and the proceeds go to the social needs of the poor.

5. The principle of mercy. Mercy is a compassionate and active love, expressed in the readiness to help each one in need and spreading to all people, and in the limit - to all living things. The concept of mercy combines two aspects:

- spiritual-emotional (experiencing someone else's pain as your own);

- concrete-practical (rush to real help).

The origins of mercy as a moral principle lie in the apex tribal solidarity, which strictly obliges, at the cost of any sacrifice, to get a relative out of trouble.

Religions such as Buddhism and Christianity were the first to preach mercy.

6. The principle of peacefulness. This principle of morality is based on the recognition of human life as the highest social and moral value and affirms the maintenance and strengthening of peace as an ideal of relations between peoples. by us and states. Peacefulness presupposes respect for the personal and national dignity of individual citizens and entire peoples, state sovereignty, human rights and the people of natural choice of lifestyle.

Peacefulness contributes to the maintenance of public order, mutual understanding of generations, the development of historical, cultural traditions, the interaction of various social groups, ethnic groups, nations, Ultyp. Peacefulness is opposed by aggressiveness, belligerence, a tendency to violent means of resolving conflicts, suspicion and distrust in relations between people, peoples, socially - political systems. In the history of morality, peacefulness and aggressiveness are opposed as two main trends.

7. The principle of patriotism. This is a moral principle, in a generalized form expressing a feeling of love for the Motherland, concern for its interests and readiness to protect it from enemies. Patriotism is manifested in pride for the achievements of the native country, in bitterness because of its failures and troubles, in respect for its historical past and in respect for the people's memory, national onal and cultural traditions.

The moral meaning of patriotism is determined by the fact that it is one of the forms of subordination of personal and public interests, the unity of man and the Fatherland. But patriotic feelings and ideas only morally elevate a person and a people when they are coupled with respect for the peoples of other countries and do not degenerate into psycholo gyu national exclusivity and distrust of "outsiders". This aspect in the patriotic consciousness has gained particular urgency in recent times, when the threat of nuclear self-destruction or environmental catastrophe required a rethinking patriotism as a principle that commands everyone to contribute to the contribution of their country to the preservation of the planet and the survival of mankind.

8. The principle of tolerance. Tolerance means respect, acceptance and a proper understanding of the rich diversity of our world's cultures, our forms of self-expression and ways of expressing human individuality. It is promoted by knowledge, openness, communication and freedom of thought, conscience and belief. Tolerance is a virtue that makes peace possible and promotes the replacement of a culture of war with a culture of peace.

Moral principles.

This means that everyone is free to adhere to their beliefs and recognizes the same right for others. This means recognizing that people are inherently different in appearance, position, speech, behavior and values and have the right to live in the world and preserve their individuality.

It also means that one person's views cannot be imposed on others.

Morality and law.

Law, like morality, regulates the behavior and attitudes of people. But unlike morality, the implementation of legal norms is controlled by public authorities. If morality is an “internal” regulator of human actions, then law is an “external”, state regulator.

Law is a product of history. Morality (as well as mythology, religion, art) is older than it in its historical age. It has always existed in human society, while law arose when the class stratification of primitive society took place and states began to be created. The socio-cultural norms of a primitive stateless society concerning the division of labor, the distribution of material wealth, mutual protection, initiation, marriage, etc. had the force of custom and were reinforced by mythology. They generally subordinated the individual to the interests of the collective. Measures of public influence were applied to violators of them - from persuasion to coercion.

Both moral and legal norms are social. What they have in common is that both types serve to regulate and evaluate the actions of the individual. Various include:

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Moral principles.

Moral principles. Moral and ethical principles

Moral principles include such general principles of morality as:

- guarantees of basic human rights as a condition for preserving the humane foundations of his existence;

- support for the weak, going beyond the usual ideas of this society about justice;

- the formation of social and moral qualities that allow individuals to carry out self-realization on the basis of public values.

The collective seems to be the only way of social organization of people from primitive tribes to modern states. Its essence lies in the conscious desire of people to contribute to the common good. The opposite principle is principle of individualism. The principle of collectivism includes several particular principles:

- unity of purpose and will;

— cooperation and mutual assistance;

- democracy;

- discipline.

4.Principles of justice proposed by the American philosopher John Rawls (1921-2002).

First principle: Every person should have equal rights with respect to fundamental freedoms.

Second principle: social and economic inequalities should be arranged so that:

— benefits for all could reasonably be expected from them;

- access to positions and posts would be open to everyone.

- spiritual-emotional (experiencing someone else's pain as your own);

- concrete-practical (rush to real help).

The origins of mercy as a moral principle lie in the apex tribal solidarity, which strictly obliges, at the cost of any sacrifice, to get a relative out of trouble.

Religions such as Buddhism and Christianity were the first to preach mercy.

The manifestation of tolerance, which is consonant with respect for human rights, does not mean a tolerant attitude towards social injustice, a rejection of one's own or concession to other people's beliefs. This means that everyone is free to adhere to their beliefs and recognizes the same right for others. This means recognizing that people are inherently different in appearance, position, speech, behavior and values and have the right to live in the world and preserve their individuality. It also means that one person's views cannot be imposed on others.

Morality and law.

Both moral and legal norms are social. What they have in common is that both types serve to regulate and evaluate the actions of the individual. Various include:

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Observing the principle of "golden mean"

Total Quality Management System (TQM)

As the main goal, modern missions necessarily include the quality of the organization's activities. Only such missions provide the organization with competitiveness in modern conditions. As practice has shown, the quality of activities and the quality of the organization are inconceivable without self-assessment.

The concept of self-assessment of the organization's activities is based on eight principles of total quality management. It is based on a continuous process of performance evaluation, the purpose of which is the development of the organization. The founder of the concept of self-assessment based on the process of self-diagnosis, Tito Conti defines it as an analysis of the ability of an economic entity to solve basic problems and achieve goals, identify weaknesses in processes and systemic factors that affect the development of an organization.

The concept of "diagnostic self-assessment", or "cross-diagnosis", was also introduced for the first time by Tito Conti. He identified two types of self-esteem. The first is self-assessment of work, which is based on comparative analysis. "The results must be comparable so that one organization can be compared with another." For this, a standard (unchanging) model, a measure of weight, a "left to right check" approach is used. Such checks are commonly used in the evaluation of applicants for quality awards, as well as in second and third party certification. The second type is diagnostic self-assessment, focused on improving the organization's performance, already using open (flexible) models that can be adapted to any organization. In this case, a measure of weight is not needed.

Tito Conti defines the differences between the two approaches to self-evaluation as follows: "Self-evaluation (checking) of work is the standard model of international awards, diagnostic self-evaluation is a specific individual model."

When checking, the assessment is carried out "from left to right": from causes to effects. When diagnosing - "from right to left": from consequences to causes.

The purpose of a diagnostic self-assessment is to identify the root causes of emerging problems in an organization. Root cause analysis is a tool to not only determine what happened, but also why. Only when the researcher is able to record what caused an event, such as failure to follow a plan, will he be able to develop and take effective corrective measures to prevent its reoccurrence. Finding the root causes of events prevents their recurrence.

The personnel strategy in the concept of self-assessment of the organization's activities differs from other strategies.

Note. The mission of the organization is a clear statement of the purpose of the organization, its image, why it exists. The mission should reflect the following aspects: the scope of the organization, what market it operates in, what product it offers to buyers or clients, what are its guidelines, fundamental values or principles, what is it striving for, the solution of which tasks is decisive in its activities in the future, what technologies in production and management uses.

Total Quality Management (TQM) is an approach to managing an organization based on the participation of all its members and aimed at achieving long-term success through customer satisfaction and benefit for all members of the organization and society. The implementation of a total quality system (TQM) usually follows several main directions:

Creation of documented quality systems.
Relationships with suppliers.
Relationships with consumers.
Motivating employees to improve quality.
Quality improvement.

The first and main difference is that the personnel strategy is aimed primarily at the top and middle management of the organization. It must define and adopt a business excellence model. With the understanding that as the staff develops, it "individualizes", it becomes increasingly difficult for management to find a dream that would rally them into a common group. However, every person strives for improvement, so management must convince the staff of the importance of realizing such a dream and the need to fulfill it. Such a conviction is better not to start with setting the ultimate goal and the need to achieve it "by all means." It makes more sense to set relatively achievable intermediate goals and use the "Deming cycle" before they are gradually achieved, allowing each employee to feel the joy of the joint result achieved and at the same time increase their opportunities. When the ability of subordinates to complete the task increases, it is important to encourage their involvement in solving a wider range of issues, to demonstrate the usefulness of their own work, to develop in them a deep sense of responsibility for the work performed.

Leadership must be open: accept new ideas, observe the "golden mean" principle in terms of trade secrets, be available, listen and respond, while not forgetting to seek feedback.

The second difference is that there are two stages in the implementation of the personnel strategy:

the first stage is aimed at the effective initial self-assessment of the organization's activities. Its importance lies in the fact that the effectiveness of all other activities depends on it. The following training is needed: develop support for the model; train key employees on the principles of its implementation. The implementation of the first stage includes conducting a self-assessment; revision of the results and their connection with business plans; development and implementation of plans; evaluation of results. It depends on the support of senior management, a clear definition of the main players, a self-assessment approach in line with the current knowledge and training of employees;
the second stage is aimed at regular self-assessment of the organization's activities.
The success of the first stage of the personnel strategy determines the relative ease of implementation of the second.

Failure to succeed at the first stage makes the second meaningless.

The third difference is the creation of an atmosphere of trust and honesty in the organization, which provides the basis for its continuous improvement. From practice, the atmosphere is a product of the organization, formed on the basis of its own experience and the results achieved. To do this, it is necessary to explain to employees the validity of the changes, describe them in detail, inform what and why is happening in the organization, including both positive and negative events.

Employees involved in the process of organizational self-assessment must clearly understand how to obtain complete information, assess its insufficiency, and have an idea of the possibility of greater own awareness.

The fourth difference is the formation of a team (a group responsible for combining the potential of an organization aimed at conducting a self-assessment). Such a team should be in contact with other professional teams to continuously improve the performance of the organization. The positive dynamics of the team is ensured by its following characteristics:

A sense of security, which is provided by the freedom to communicate and act without feeling threatened.

An "amnesty" should be declared after the departure of any of its employees from the team.

Opportunity to participate in the self-assessment team of initiative employees of the organization.
Freedom of interaction in teams, without which it is impossible to conduct self-assessment, providing for the comfort of interaction for members both within the group and with other groups.
Consent, which is manifested in the involvement, cohesion of team members.
Trust in relation to each other, to the leader-leader, determined by the requirement of honesty and correspondence of words and deeds.
Influence, or the ability of the team as a whole or its individual members to show leadership qualities.

For teamwork, the absence of clear dividing lines between individual types of activity, the expansion and intersection of the responsibilities of people of different qualifications and the formation of common interests working in related fields are useful. Expanding the range of work and assessed problems is not only a recognition of their increased capabilities, but also the development of a style of working in a team.

The fifth difference is trained personnel, which is the basis of the concept of self-assessment of the organization's activities. Therefore, it is necessary to develop the employees involved in this process. The development program should be backed by the support of top management, meet the objectives of self-assessment at each stage, and be based on an open and transparent organizational culture.

The personnel strategy proposed by us is aimed at increasing the efficiency of the process of self-assessment of the organization's activities. It is carried out within the framework of the concept of self-assessment of the organization's activities, is based on the principles of total quality management, takes into account the philosophy of "continuous improvement" formulated by E. Deming.

Note. Personnel strategy (personnel management strategy) is a priority direction for the formation of a competitive, highly professional, responsible and cohesive workforce that contributes to the achievement of long-term goals and the implementation of the overall strategy of the organization. The strategy makes it possible to link numerous aspects of personnel management in order to optimize their impact on employees, primarily on their labor motivation and qualifications. The main features of the personnel management strategy are: a) its long-term nature, which is explained by the focus on developing and changing the psychological attitudes, motivation, personnel structure, the entire personnel management system or its individual elements, and such changes, as a rule, require a long time; b) connection with the strategy of the organization as a whole, taking into account numerous factors of the external and internal environment; causes of emerging social problems and possible ways to resolve them.

Literature

State standard of the Russian Federation. GOST R ISO 9000 - 2001. Quality management systems. Fundamentals and vocabulary. - M .: IPK "Publishing House of Standards", 2001. - 26 p.
Conti T. Self-esteem in organizations Per. from English. I.N. Rybakov; scientific ed. V.A. Lapidus, M.E. Serov. - M .: RIA "Standards and Quality", 2000. - 328 p.
Conti T. Opportunities and risks in the use of business excellence models // Standards and quality. - 2003. - N 1.- S. 76 - 81.
Deming W.E. Way out of the crisis. - Tver: Alba, 1994. - 498 p.
Staff motivation.
Key factor of management / Ed. Yoshio Kondo / Per. from English. E.P. Markova; scientific

Universal moral principles

ed. V.A. Lapidus, M.E. Serov. - N. Novgorod, SMC "Priority", 2002. - 206 p.

K. f.-m. n.,

Associate Professor of the Department

"Labor Economics

and basics of management"

Voronezh State

Lecture 1The subject of ethics, the main problems of ethics. The structure and functions of morality.

Moral principles.

Ethics(from the Greek "ethos" - temper, custom) - a philosophical study of morality and ethics. Initially, the word "ethos" meant the rules of cohabitation of people, norms of behavior that unite society, helping to overcome aggression and individualism.

The second meaning of the word ethics- a system of moral and moral norms of a certain social group of people.

First time term ethics used Aristotle(384 - 322 BC), he interpreted it as a practical philosophy that seeks an answer to the question: - "What should we do?".

The Golden Rule of Ethics(morality) - “do not do to others what you do not wish for yourself” - is found in Confucius (551 - 479 BC).

The main problems of ethics:

The problem of good and evil

The problem of justice

The problem of due

The meaning of life and the purpose of man.

Morality is a form of social consciousness that establishes a socially necessary type of human behavior. Unlike law, morality is mostly unwritten and fixed in the form of customs, traditions and generally accepted ideas.

Moral- this is the practical embodiment of moral ideals, goals and attitudes in various areas of social life, in the behavior of people and relations between them.

Morality consists of the following components.

moral activity- the most important component of morality, manifested in actions. Only the totality of a person's actions gives an idea of his morality. “... A person is nothing but a series of his actions” (G. Hegel).

An act, in turn, contains three components:

- motive deed;

- result deed;

- grade surrounding both the act itself and its result and motive.

2. Moral (moral) relations are the relationships that

people doing things (moral or immoral). Entering into this relationship

people assume certain moral obligations and at the same time

acquire certain moral rights. The established system of moral

relations underlies the moral and psychological climate of a certain

social group of people (service team).

moral consciousness appears in the form:

Obligatory forms of moral requirements (described using the concepts moral principles,moral standards And moralcategories);

Personal forms of moral requirements (described using close concepts self-esteem, self-awareness);

Public moral requirements (described using the concepts social ideal, justice).

Moral consciousness is generated by the need to regulate the social life of people and their relationships. Unlike science, moral consciousness operates mainly at the level of social psychology and everyday consciousness. Moral principles, norms and categories directly woven into human activity, acting as motives for actions. Moral consciousness is mandatory, each person has his own system of moral values, experiences moral impulses, knows about ethical norms and principles. Immanuel Kant (1724-1804) wrote: “Two things always fill the soul with new and ever stronger surprise and reverence –

it is the starry sky above me and the moral law in me.”

Basic functions of morality.

regulatory function. The function of moral regulation of relationships between people is the main and decisive one. It covers the sphere of relations that is not regulated by law, and in this sense it complements law. Note that all legal norms also affirm justice, serve the good and the good of society and citizens, and are unconditionally moral in nature.

Evaluation function. The subject of evaluation from the position of "moral - immoral" or "moral - immoral" are actions, attitudes, intentions, motives, personal qualities, etc.

orienting function. In practice, before making a moral judgment and implementing one or another moral norm in an act or behavior, a person has to take into account a significant number of circumstances, each of which may prompt the application of different (sometimes mutually exclusive) moral norms. A high level of moral culture helps to choose the only correct one from a variety of moral norms, thus orienting a person in the system of moral priorities.

motivational function. This function allows you to evaluate actions, ends and means in terms of the motivating intention. Motives and motivations can be moral and immoral, noble and vile, selfish and disinterested, etc.

Cognitive (information) function. This function is aimed at acquiring ethical knowledge: principles, norms, codes of conduct, etc.

educational function. Through upbringing, moral experience is passed on from generation to generation, forming a moral type of personality and ensuring the preservation of cultural traditions.

worldview function. This function is very close to the evaluative function, with the only difference that the worldview function covers the basic, basic concepts and ideas of a person about the reality around him.

communicative function. It acts as a form of communication, transmission of information about the values of life, moral contacts between people. Provides mutual understanding, communication of people on the basis of the development of common moral values, and hence - official interaction, "a sense of elbow", support and mutual assistance.

Moral principles.

The principles of morality play a dominant role in moral consciousness. Expressing the requirements of morality in the most general form, they constitute the essence of moral relations and are the strategy of moral behavior. Moral principles are perceived by moral consciousness as unconditional requirements, adherence to which is strictly mandatory in all life situations. They express the basic requirements relating to the moral essence of a person, the nature of relationships between people, determine the general direction of human activity and underlie private, specific norms of behavior. Moral principles include such general principles of morality as:

Guarantees of basic human rights as a condition for preserving the humane foundations of his existence;

Support for the weak, going beyond the usual ideas of this society about justice;

The formation of social and moral qualities that allow individuals to carry out self-realization on the basis of public values.

3.The principle of collectivism. This principle is fundamental in bringing people together to achieve common goals and carry out joint activities, has a long history and is fundamental to the existence of mankind. The collective seems to be the only way of social organization of people from primitive tribes to modern states. Its essence consists in the conscious desire of people to promote the common good. The opposite principle is principle of individualism. The principle of collectivism includes several particular principles:

Unity of purpose and will;

Cooperation and mutual assistance;

Democracy;

Discipline.

4.Principles of justice proposed by the American philosopher John Rawls (1921-2002).

First principle: Every person should have equal rights with respect to fundamental freedoms.

Second principle: social and economic inequalities should be arranged so that:

Benefits for all could reasonably be expected from them;

Access to positions and positions would be open to all.

Spiritual-emotional (experiencing someone else's pain as your own);

Concrete-practical (rush to real help).

The origins of mercy as a moral principle lie in the apex tribal solidarity, which strictly obliges, at the cost of any sacrifice, to get a relative out of trouble.

Religions such as Buddhism and Christianity were the first to preach mercy.

6. The principle of peace. This principle of morality is based on the recognition of human life as the highest social and moral value and affirms the maintenance and strengthening of peace as an ideal of relations between peoples. by us and states. Peacefulness presupposes respect for the personal and national dignity of individual citizens and entire peoples, state sovereignty, human rights and the people of natural choice of lifestyle.

8. The principle of tolerance. Tolerance means respect, acceptance and a proper understanding of the rich diversity of our world's cultures, our forms of self-expression and ways of expressing human individuality. It is promoted by knowledge, openness, communication and freedom of thought, conscience and belief. Tolerance is a virtue that makes peace possible and promotes the replacement of a culture of war by a culture of peace.

Morality and law.

Both moral and legal norms are social. What they have in common is that both types serve to regulate and evaluate the actions of the individual. Various include:

law is developed by the state, morality - by society;

law is enshrined in state acts, morality is not;

for violation of the rule of law, sanctions of the state are assumed, for violation of the norm of morality - public condemnation, criticism and, in some cases, sanctions of the state.