Morality and religion are the most ancient regulators of relations. Moral and ethical norms of world religions. Morality can exist without religious sanction
Morality and religion are the most ancient regulators of relations between people. They arose long before the written history of mankind. Being components of the spiritual life, morality and religion have come a long way of development. They mutually influenced each other and in different cultural and historical epochs differently influenced the way of life of people and society as a whole. Suffice it to recall the spiritual life of the individual and society in medieval Europe when everything was determined and regulated by religious ideology. Accordingly, moral ideas, ideals, prescriptions and requirements in this society did not go beyond religious morality.
At all times, morality and religion were considered the most important factors in the unity of society. Over thousands of years of history, these socio-psychological and organizational structures accumulated a lot of common values and tools that actively influence the behavior modern man on his spiritual well-being. At the same time, their position and functioning in society differ significantly. Let's consider each of these social phenomena separately.
People in society are connected by various relationships. Every adult has professional responsibilities that require skills, conscientious performance of assigned tasks, attentive attitude to the possible negative consequences of their work. The pilot seeks to safely deliver passengers to their destination, the doctor - to help and not harm the patient, the teacher - to instill a love of knowledge and not alienate students from their subject with the lifeless dryness of the presentation of educational material.
Such activities are regulated by special instructions, memos, rules, charters.
However, in addition to the external rules governing any professional activity, there are many other conditions for successful work: love for one's profession, the desire to benefit people with one's work, the accumulation of new knowledge and turning it into skills and rules for more productive, successful work. In other words, there are such regulators of professional activity that cannot be prescribed in service instructions, but are the most important conditions for its content, consistency, success and consistency with other types of work. These regulators are a system of rules and norms of professional ethics: military, medical, pedagogical, sports, judicial, etc.
However, human life is not limited to professional activities. A large place in it is occupied by the birth and upbringing of children, relationships in everyday life between husband and wife (the distribution of responsibilities for housekeeping), the relationship of children to parents and other relatives more distant by blood. Finally, there are spiritual regulators of everyday relationships between people in friendship, love, affection, everyday contacts.
This begs the question: is there anything in common between these regulators? Is it possible to talk about a single core that unites different ways spiritual regulation of people's behavior into a single whole?
Such a core of spiritual life in all societies known to science is morality.
Morality is a special type of regulation of people's behavior and relations between them on the basis of following certain norms of communication and interaction.
Our ideas about society will be incomplete if we lose sight of its differentiation along religious lines, i.e. division into believers and non-believers.
In history lessons, you have already received information about the role of religion and the church in the life of human society in various cultural and historical eras.
However, this knowledge is most often limited to general ideas about the influence of the church on the spheres of politics and culture in various countries.
Religion as a socio-cultural phenomenon is not limited to the activities of official institutions - churches and other religious associations (communities). When studying this phenomenon, it is extremely important to understand that we are dealing with a world of complex moral, meaningful, aesthetic and other searches of people, psychologically rich, emotionally sharp and meaningful for a believer.
"Religion" literally translated from Latin means "connection" (reconnection). Believers believe bond Everyday life, decisive actions and even their thoughts with the main shrine, that is, with God, surpassing in its capabilities and manifestations of the possibility ordinary people. This -- special kind reality. In science, such a reality is called supernatural, otherworldly. However, for believers, as the famous Russian religious thinker and scientist P. A. Florensky (1882-1937) emphasized, this reality is more natural than conventional ways and forms of human life.
So, religion is a worldview, attitude and the behavior of people determined by them based on belief in the existence of a supernatural sphere. This is the desire of man and society for a direct connection with the absolute, the universal foundation of the world (God, the gods, the unconditional center of everything that exists, the substance, the main shrine).
Religious consciousness, i.e., the belief in the real existence of the supernatural, otherworldly, that the source of the main guidelines and values of mankind is God is supreme strength in the world. Accordingly, moral requirements and norms are perceived in religious consciousness as a derivative of the will of God, expressed in his covenants, commandments and sacred books (Bible, Koran, Lun-yu (“Conversations and Judgments”), based on certain contacts with a supernatural source (covenants Moses received from the god Jehovah (Yahweh) on Mount Tabor; the Sermon on the Mount of Christ is the word of the God-man; the illiterate Muhammad dictated what God told him through the angel (archangel) Jabrail).
Religion, due to its universal character (it refers to all manifestations of people's lives and gives them its own assessments), the obligatory nature of its requirements for the fulfillment of basic moral and legislative norms, psychological insight and vast historical experience, is integral part culture.
In history, religion has always coexisted with secular elements of culture, and in certain cases opposed them.
At present, a fairly stable historical balance is emerging between the main religions of each country, on the one hand, and the secular sector of culture, on the other. Moreover, in a number of countries the secular sector occupies a significant position.
Their realization in human behavior is called morality.
Religion and morality are close, interrelated spheres of culture. The similarity of religion and morality is most noticeable in their spiritual manifestations.
However, the church had an incomparably stronger influence on the morality of society than morality on the religious cult and internal church practice.
In every religion, in every creed in greater or less lesser degree there is a moral and spiritual beginning.
Religion determines not only the relationship of a person with God and the church, but to one degree or another regulates the relationship of people among themselves both in the bosom of the church and beyond.
God embodies those moral requirements that his adherent is obliged to follow.
Philosopher and psychologist V. Frankl calls God "personalized conscience". Because of this, the moral principle is already present in the very idea of God and is inseparable from the "minimum" of religion.
In polytheistic beliefs, some deities act as the embodiment of kindness, others - malice.
In monotheistic religions, God is necessarily endowed with the highest moral qualities.
The moral principle is especially pronounced in world religions - and in Buddhism to such an extent that some experts consider it not a religion, but a moral system. The creed of this religion comes from the idea that any being, any life in all its manifestations and forms is evil, bringing suffering to all that exists.
The Buddhist "path of salvation" consists not so much in cult activity, but in moral - patient enduring suffering, renunciation of desires, feelings, following the moral principles of "Panchashila" (five commandments: refusal to kill any living being, refusal to steal, lie, observance of marital fidelity, refusal to drink alcohol).
The moral principle of the Wislam permeates the idea of a single God - Allah, the Creator and Ruler of the world, an omnipotent and wise being.
At the same time, the God of Islam is the embodiment of goodness. All suras of the Koran (except the ninth) begin with the words:
"In the name of Allah, the Merciful and Merciful."
Hopes for the mercy and mercy of God lie at the basis of Islamic dogma.
This is characteristic of the ishariyat - a set of Muslim religious, legal and moral institutions.
However, it is in Christianity that the idea of God is most morally concretized.
The omnipresent, omnipotent, omniscient God is at the same time all-good, all-merciful.
Vipostasy of God the Father He acts as a caring protector, patron, guardian. In the hypostasis of God the Son, He accepts the sins of people and gives Himself as a sacrifice for them.
The laconic formula "God is love" (1 John 4:8, 16) conveys the moral essence of this world religion with particular expressiveness.
If religion necessarily includes a moral principle, then in morality much is hidden in the unconscious, in the unconscious and subconscious.
Here, faith (trust) also acts as the most important foundation.
The world of morality is like a kind of temple where moral shrines are reverently revered. Many of them have a universal character - such are maternal love, marital fidelity, diligence, hospitality, respect for the elderly, etc.
As in religion, these shrines are usually free from rational attitude and calculation. Love and friendship, for example, require seemingly unreasonable self-denial.
Not only theologians, but also many researchers of ethics believe that morality and morality are generated by religion and are inseparable from it. At the same time, the statement of the great thinker I. Kant about the divine nature of the “categorical imperative” inherent in man is often cited - an imperious internal command to follow moral requirements.
More often refer to ancient texts sacred books of various religions, saturated with moral teachings, and the fact that the very idea of God and the afterlife retribution deeply affects the behavior of the individual and his moral foundations.
However, it should be borne in mind that moral concepts and feelings are largely the result of the influence of the social environment on the individual and his way of life.
Psychologists state that a child who accidentally got into animals and was fed by them, even after being among people, does not acquire human qualities - upright posture, consciousness, articulate speech, reasonable regulation of behavior. He is also ignorant of moral ideas and experiences.
The idea of God leads the believer out of the routine of everyday life, makes him suppress base impulses and leads to the ideal of goodness and justice, confronts the Almighty, from whom nothing is hidden.
Fear of punishment after death for obvious and hidden sins is an important psychological factor in the perception of the world by a religious person.
Moral teachings in sacred books are the most valuable evidence of ancient culture. Thus, the age of established Judaism and already saturated with moral teachings of the first sections of the Bible is more than 3,000 years.
http://sr.artap.ru/moral.htm
The spiritual life of society is understood as the area of non-individual spiritual being, in which the results of the spiritual activity of the individual are presented in an objectified form.
The contradiction between the universality of the non-individual spirit and the specificity of the subject-bearer of the spirit (human) is central to the philosophical understanding of the problem. Within the framework of the classical tradition, the analysis of the phenomenon of social consciousness was carried out through the concepts of “spirit”, “mind”, “ideal beginning”, “absolute idea”, etc., in which the logical, intellectual, universal, universal in the being of the spiritual is singled out.
IN ancient philosophy one of the most fundamental attempts to solve the problem was made by Plato. In his philosophy, the incorporeal indefinite ideal principle turns into a systematized and hierarchized structure that "holds" the world, forms its basis. The analysis of this ideal world: the search for ways to define concepts, the way they are divided and subordinated, comparable with the material world, the means of their "speculation" - the enduring merit of Plato's objective idealistic philosophy.
In the Middle Ages, Plato's "line" developed: patristics and scholasticism developed a logical structure of thinking. The universality of the spiritual world of society was associated with the totality of God as spirituality.
In the philosophy of modern times, the authority of the divine mind replaced the authority of the human mind: "The mind rules the world", first of all, ordering the social order. The question of the genesis of the universal Reason did not arise. This question was posed in the German classical philosophy: Kant analyzed the possibilities human mind as a transcendental (universal) principle in a real person, Hegel showed its dialectical inconsistency and historical and cultural evolution.
Until the middle of the 19th century. the question of the nature, origin of the human mind and the driving causes of its evolution was resolved within the framework of philosophical idealism, Marx did this from a materialistic position, founding a non-classical tradition. Marx puts forward the concept of "social consciousness" and "social being". The semantic core of his concept of a materialistic understanding of history was the idea of the dependence of social consciousness on social being, which made it possible to explain the emergence of the human mind and its changes. However, the rationalistic interpretation of the universal spiritual principle as the basis for the absolutization of the human mind was compromised by social practice, uncontrolled by the history of the 20th century. Within the framework of non-classical philosophy, irrationalism is cultivated, a tendency to psychological (psychoanalysis) and naturalistic ( philosophical anthropology, sociobiology) interpretations.
From the standpoint of the activity paradigm, the origins of the problem of the spiritual life of society are rooted in the dual material and spiritual nature of man himself. The spiritual side of a person's being arises on the basis of his practical activity as a special form of reflection of the objective world and a means of adaptation to it and orientation in reality. The universal basis of human thinking is rooted in the objective activity of man, which has a socio-historical nature. Thinking is formed as a result of the transfer of external object actions to the internal ideal plan (the activity is “disobjectified”), it operates with ideal substitutes for specific objects - signs, symbols, images. Once having arisen and proved their practical significance, the products of spiritual activity, in turn, materialize (“objectified”) into texts, signs, symbols, rules, and images. The ideal content of thinking is objectified, forms a "supernatural" reality, is isolated from the individual and acts in relation to him and to generations of people as an objective, consciousness-independent beginning of people's lives, while inseparable from them. Means of communication of people, languages, rules logical thinking, knowledge, assessments become mental forms, the introduction to which is the essence of the process of human socialization, i.e. mastering the basic norms of culture.
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3. Morality and ethics of Islam
4. Morals and ethics of Buddhism
5. Morality and ethics of Judaism
1. Religion as a source of folk ethics
Religion is a special form of understanding the world, due to belief in the supernatural, which includes a set of moral norms and types of behavior, rituals, religious actions and the unification of people in organizations (church, religious community). Other definitions of religion: - one of the forms of social consciousness; a set of spiritual ideas based on belief in supernatural forces and beings (gods, spirits) that are the subject of worship.
Of particular importance for religion are such concepts as good and evil, morality, the purpose and meaning of life, etc.
The foundations of the religious ideas of most world religions are written down by people in sacred texts, which, according to believers, are either dictated or inspired directly by God or the gods, or written by people who have reached the highest spiritual state from the point of view of each particular religion, great teachers, especially enlightened or dedicated, saints, etc.
The structure of religion.
In sociology, the following components are distinguished in the structure of religion: religious consciousness, which can be ordinary (personal attitude) and conceptual (the doctrine of God, lifestyle norms, etc.), religious activity, which is divided into cult and non-cult, religious relations(cult, non-cult), religious organizations.
The main functions (roles) of religion.
Worldview - religion, according to believers, fills their lives with some special meaning and meaning. Compensatory, or consoling, psychotherapeutic, is also associated with its ideological function and ritual part: its essence lies in the ability of religion to compensate, compensate a person for his dependence on natural and social disasters, remove feelings of his own impotence, heavy experiences of personal failures, insults and the severity of life, fear of death.
Communicative - communication between believers, communication with gods, angels (spirits), souls of the dead, saints, who act as ideal mediators in everyday everyday life and in communication between people. Communication is carried out, including in ritual activities.
Regulatory - the individual's awareness of the content of certain value orientations and moral norms that are developed in every religious tradition and act as a kind of program for people's behavior.
Integrative - allows people to realize themselves as a single religious community, held together by common values and goals, gives a person the opportunity to self-determine in a social system in which there are the same views, values and beliefs.
Political - leaders of various communities and states use religion to explain their actions, unite or divide people according to religious affiliation for political purposes. Cultural - religion affects the spread of the culture of the carrier group (writing, iconography, music, etiquette, morality, philosophy, etc.)
Disintegrating - religion can be used to separate people, to incite enmity and even wars between different religions and creeds, as well as within the religious group itself. According to Raymond Kurzweil, "the main role of religion is the rationalization of death, that is, the recognition of the tragedy of death as a good thing."
world religion - religious movement, spread among the peoples of various countries and continents, i.e. world religion. At the moment, only three movements are designated by this term: Christianity, Islam and Buddhism (given in order of the number of followers). Judaism, Hinduism, Confucianism, despite the large number of their followers, are national religions.
2. Christian ethics and morality
Christianity is the most widespread religion in the world, uniting about 2.5 billion followers.
Holy Scripture - the Bible - and its ethical norms set forth in the Pentateuch of Moses and in Christ's Sermon on the Mount. The Bible is a source from which one can extract the most interesting information not only about the religious ideas of people of centuries distant from us, but also about their history, social structure, life and way of life, worldview, law and morality.
The main thing in Christianity is the doctrine of the God-man Jesus Christ - the Son of God, who descended from heaven to earth, accepted suffering and death to atone for human original sin, resurrected and ascended to heaven.
In the structure of the Christian cult, sacraments are distinguished: baptism, confession (repentance), chrismation, priesthood, Eucharist (communion), anointing (unction), marriage.
The main directions of Christianity: Orthodoxy and Catholicism.
Nationalities: Russians, Georgians, Ukrainians, Canadians, French, Estonians, Armenians.
folk ethics religion
3. Morality and ethics of Islam
Islam - (Arabic, literally - obedience), or Islam, is one of the most common religions that arose at the beginning of the 7th century. in Arabia.
Belief in one God - Allah. Muslims believe in the immortality of the soul and afterlife.
The founder of this religion is Muhammad. Revered by her followers as God's messenger.
Their holy book is the Koran. The Qur'an was summarized in 114 suras. According to Islam, the Quran is the holy book that guides all Muslims in their behavior.
Based on the commandments of the Koran and the sermons of the prophet, Sharia was created - a set of laws on the rights, duties and privileges of women. In this peculiar code, built on religious basis, there is no discrimination against women. On the contrary, Islam provides women with more respect, honor, security than many other institutions.
Unconditionally Islam forbids the use of pork, a Muslim is forbidden even to trade in it; it is forbidden to eat the blood of animals, the meat of animals that have died a natural death. Islam strictly forbids the consumption of alcohol. It is considered a sin for a faithful Muslim to miss even one of the five obligatory prayers. There is another tradition that unites all Muslim peoples - ablution.
Ablution is a cleansing act prescribed by the Koran that precedes prayer. It consists of washing various parts of the body with clean water: genitals, face; mouth and throat rinses. In the absence of water, “cleaning” with sand is allowed. Before Friday prayer complete ablution is performed.
The fundamental setting of Islamic ethics is the idea of an inseparable connection between faith and morality. According to the Muslim tradition, faith (iman) consists of 3 elements: internal perception (itikad), confession of the word (ikrar), and good deeds (amal). Faith must be combined with virtue (iskhan) and with Islam (surrendering oneself to Allah with a sense of dependence). From all this, religion (din) in the general sense of the word is formed.
Like other beliefs, Islam has several branches: Sunnism, Shiism and Wahhabism.
Peoples of Religion: Arabs.
4. Morals and ethics of Buddhism
Buddhism is a religious and philosophical doctrine, the first in time of occurrence world religion(along with Christianity and Islam), which arose in ancient india in the 6th-5th centuries. BC.
According to Buddhist tradition, the founder of Buddhism is the Buddha - the enlightened one.
The ideal, according to the teachings of Buddhism, is the achievement of nirvana - the complete cessation of the process of reincarnation and deliverance, thus, from suffering, supposedly constituting the essence of life.
Buddhism is based on the doctrine of the Four Noble Truths: on suffering, on the origin and causes of suffering, on the true cessation of suffering and the elimination of its sources, on the true paths to the cessation of suffering.
The middle or eightfold path to reach Nirvana is proposed. The Eightfold Path consists of eight stages, closely interrelated.1. Righteous knowledge. 2. Righteous determination. 3. Righteous words. 4. Righteous deeds. 5. righteous image life. 6. Righteous diligence 7. Righteous thoughts. 8. Righteous contemplation. This path is directly related to the three types of cultivation of virtues: morality, concentration and wisdom - prajna. The essence of the Eightfold Path is that it is the path of self-discipline. Buddhism says that if a person follows this path in all its categories, then he will be able to achieve harmony and happiness, reach the state of nirvana.
Buddhism has three branches: Theravada; Mahayana; vajrayana.
Nationality - India.
5. Morality and ethics of Judaism
Judaism (from the ancient Hebrew Yehuda, according to the biblical myth, the founder of the Jewish tribe) is a term adopted to refer to religious beliefs distributed mainly among Jews.
Judaists believe in the one God Yahweh, the immortality of the soul, the afterlife, the coming coming of the Messiah, God's chosen Jewish people.
Judaism is different in that it does not have one person about whom it can be said that he became the founder of the religion. It is a historical religion that evolved gradually over many centuries. Abraham, Isaac and Jacob are considered the forefathers of Judaism.
The sacred book of the Jews is the Tanakh, Torra, and the Talmud is also recognized, which gives an interpretation of the religious, ethical, legal and everyday prescriptions contained in the Tanakh. The ethical standards of the Jews (there are about 16 million of them on Earth) are the commandments of Moses.
Judaists observe the rite of circumcision, fasting, observe the prescriptions for permitted (koshar) and unlawful (tref) food. In addition to the Torah, which pursues the goal of the moral improvement of man, the Jews honor the following: Halacha - instructions regulating religious, family and civil life; Haggadah is a book of fairy tales, myths, parables, fables, proverbs.
Other currents are Karaimism, Kabbalism and Hasidism.
Nationality - Jews.
6. Ethical values of northern peoples
Shamanism is a form of religion; spirit cult. Shamanism is a special perception of the world, a form of self-awareness by a person of his isolation from the natural world, the ideology of hunting relationship with the animal world.
Shamanism as a religion is characterized by the following features: a) a wide range of animistic beliefs (mainly in "evil spirits"), which constitutes its religious basis; b) the presence of special ministers of worship - shamans, who are able to bring themselves publicly into a state of religious ecstasy and thereby inspire others with mystical views; c) a special rite of ritual, in which the shaman in a state of ecstasy utters meaningless exclamations and performs various manipulations and movements of the body, which are supposedly intended to influence the world of spirits; d) the presence of a special ritual instrument (tambourine, trinkets, special headgear, cloak, belt, etc.) used by shamans
Based on these features, they give the following definition: shamanism is the belief in the possibility special people(shamans) to be mediators between man and spirits.
The basis of the shamanistic worldview is the understanding of the Cosmos as a single universal whole, created and ordered by the Great Spirit. The center of the world is represented as the World Mountain or the World Tree and is associated with the magic numbers 9 and 7 (not-44 demons, steps to the Upper world). Universal for the shamanic practice of all peoples is the idea of a shaman's journey to other worlds - the Upper, where spirits benevolent to people live, and the Lower with its harmful inhabitants.
At present, it still exists among Tuvans, Western Buryats, Yakuts, Khakasses, Khanty, Mansi and some other peoples. Remnants of shamanism are present in all modern religions.
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The concept of religious morality is encountered quite often in our life. This concept has long been accustomed to, it is widely used by scientists, publicists, writers and propagandists.
Most often, "religious morality" is understood as a system of moral concepts, norms, values, which are justified by religious ideas and ideas.
Morality and religion are social phenomena, each of which has a qualitative originality. Speaking of "religious morality", it is necessary to correlate this concept with both religion and morality as forms of social consciousness, with a specific way of regulation inherent in each of them. social behavior person.
The most expansive interpretation of "religious morality" comes down to the fact that it is generally understood as the moral consciousness of the believer. So, V.N. Sherdakov, for example, notes: "Religion in the full sense of the word organically includes the doctrine of how one should live, what is considered good and what is evil; morality is an essential aspect of any religion." But after all, religious motives are not always behind the actions, intentions, and thoughts of a believer. Therefore, I agree with the opinion of many scientists that the closeness of morality and religion in terms of a number of external features does not yet give full grounds for talking about the advisability of using the concept of "religious morality" in scientific and propaganda literature as internally logical and theoretically adequately reflecting a well-known phenomenon.
In order to better understand the meaning of the interpretation of "religious morality", let's try to find out the meaning of "religious commandment" and "morality".
Religious precepts require the believer to consider only external expediency, which act as motives for religious behavior. It is clear that this kind of motivation is contrary to the very spirit of morality. Thus, the attitude towards goodness in religion seems to be very contradictory. On the one hand, good is declared the highest value, and good is done for its own sake. And this is an involuntary step towards morality, its involuntary half-recognition, which, however, cannot be recognized as a religion in its entirety, since then there would be no place left for religion itself.
In morality, in the specific nature of the motivation for following the moral norm, the originality of the moral moment itself lies.
Thus, the conditionality of the so-called "religious-moral" norm by the idea of God, the supernatural sanction of "religious morality" deprives it of its proper moral content. “Therefore, one should agree with the opinion of V.V. Klochkov that “the norms that are usually considered in our atheistic literature as “religious and moral” are actually specifically religious norms.” In other words, we are talking about the fact that one and The same public relations can be regulated various types social norms, each of which affects them in its own, unique ways.
Sanctions and criteria of religious and moral norms differ, as well as incentives for their implementation. Justification of the legitimacy of the use of the concept of "religious morality" cannot be based only on the statement of a number of features of external similarity between morality and religion. “The concept of “religious morality” cannot be considered successful, because it mixes what should be different. It is no coincidence that G.V. Plekhanov took the concept of “religious morality” in quotes, and A. Bebel argued that “morality does not have exactly nothing to do with Christianity or religion in general."
Moral principles and their role in guiding the moral behavior of a person
Principles are the most general justification for existing norms and the criterion for choosing rules. Principles express universal formulas of behavior. If values, ideals are primarily emotional-figurative phenomena, and norms cannot be realized at all and operate at the level of moral habits and unconscious attitudes, then principles are a phenomenon of rational consciousness. For example, the principles of justice, equality, sympathy, reflexivity of morality, mutual understanding, and others are the conditions for a normal community of all people.
Here is another short definition:
Moral principle - any principle that should determine the moral will, such as joy (hedonism), happiness (eudemonism), utility (utilitarianism), satisfaction of natural impulses (ethical naturalism), perfection (euphonism), harmony, etc.
Of interest is the structure of morality from the point of view of the degree of complexity of the regulatory impact exerted by certain moral ideas. The simplest form of moral statements is the norm: "do not kill", "do not steal", "do this or that". The norm defines behavior in some typical situations that have been repeated for thousands of years. Ways to solve them are communicated to us from childhood, usually we use them easily and without hesitation. And only a violation of the norm attracts attention as a flagrant disgrace. In addition to external observance of the rules, morality must penetrate into the soul of a person, he must acquire moral qualities: prudence, generosity, goodwill, and so on. The ancient Greek sages singled out four basic human virtues: wisdom, courage, moderation and justice. Each of the qualities manifests itself in a variety of ways in a variety of actions. Evaluating a person, we most often list these qualities. But it is clear that each of the people is not the embodiment of all perfections, and one virtue may not atone for a bunch of shortcomings. It is not enough to have separate positive features, they must complement each other, forming a common line of behavior. Usually a person defines it for himself, formulating some moral principles. Such, for example, as collectivism or individualism, selfishness or altruism. By choosing principles, we choose a moral orientation in general. This is a fundamental choice, on which particular rules, norms and qualities depend. Loyalty to the chosen moral system (principality) has long been considered the dignity of the individual. It meant that in any life situation a person will not deviate from the moral path. However, the principle is abstract; once the intended line of conduct, sometimes begins to assert itself as the only correct one. Therefore, one must constantly check one's principles for humanity, compare them with ideals. The ideal is the ultimate goal towards which moral development is directed; it is either an image of a morally perfect person or a more abstract designation of everything "morally higher". Can we turn the ideal into reality? After all, approaching it, we see that it is still far from perfection. However, one should not despair: the ideal is not a standard with which one must coincide, but a generalized image. The ideal inspires our actions, showing in today, in our today's soul, what they should be. Improving, we improve our ideals, paving our own way to them. This is how an ideal develops a person. The loss of the ideal or its change turns out to be the most difficult test, because this means the loss of a moral perspective.
In relation to all these levels of moral consciousness, the supreme regulator is the concept of the highest values of morality as such. These usually include freedom, the meaning of life and happiness. Value concepts form the basis of our moral orientation, they enchant consciousness, permeate it from top to bottom. Thus, the components of morality are linked together in whimsical ways. Depending on the moral tasks being performed, they develop into ever new structures. Morality is not an immovable object to our eyes, but a functional formation. Morality is born from the movement of society and the individual, therefore it is in its functions that it truly reveals itself.
Loyalty to the chosen moral system (principality) has long been considered the dignity of the individual. However, the principle itself is abstract, therefore, at the next stage of the moral structure, there are values and ideals as the ultimate goal towards which moral development is directed.
On the one hand, religious ideologists both in past centuries and now quite categorically assert that morality cannot exist without religion, just like a tree without roots. The French enlightener Voltaire, who sharply denounced the Catholic Church, at the same time declared that if God did not exist, then he would have to be invented in order to ensure the fulfillment of moral commandments: “I want my manager, my wife and my servant believed in God. I think that in this case I will be less robbed and deceived.
But on the other hand, it must be admitted that the nature of the impact of religion on the moral life of a person depends on a number of factors, on the content of the religion itself (compare, for example, Christianity and the religion of Ancient Greece, whose gods did not differ in special morality), on which components religion and for whose purposes they are used, from the historical era, the culture of the people, etc.
The complex, contradictory nature of the interaction of religion and morality is also due to their specificity, their differences (although sometimes they try to identify religion and morality). First of all, in the fact that morality is the path to the Good, the highest moral values, to moral perfection. And religion is the way to God, rather the worship of God. These two paths may or may not coincide.
But between religion and morality there are not only differences, but also a certain similarity. This is expressed, first of all, in the fact that religions, especially modern ones, are literally saturated with moral issues, the concepts of moral consciousness (duty, shame, conscience (heart), justice, guilt, etc.).
12. Moral in Christianity:
The ethics of Jesus Christ can be briefly defined as the ethics of love. We know about the life and teachings of Jesus Christ from the testimonies of his disciples and the disciples of his disciples.
The gospel (good news) tells that Christ is the son of God, born of an immaculate conception. He was sent to earth to prepare people for the last terrible judgment.
Jesus looks at our life (at our world) as if through a looking glass - from eternity. He speaks of the end of time, when good and evil, light and darkness, life and death, separate each other with an unbridgeable abyss. He speaks like a man who came from there. Jesus says that the kingdom of heaven is near (growth. kingdom - doomsday, apocalypse).
Jesus overturned the established order of values. Jesus calls himself the son of man. The virtue of the son consists in obedience to the father. The son not only accepts the will of the father, he accepts it as his own. "The father loves the son" - this is the quality that makes the father a father. Man-son is likened to God-father through love. The ethics of Christ is the ethics of love. The last instruction of Christ is to love one another.
Love is humble - love is active - love is disinterested. Love for the enemy - deities. person height.
13. Moral in Islam:
Muhammad is the founder of the Muslim religion and civilization. The basis of his ethical programs yavl-Xia - the idea of a single God. In his opinion, the prerequisite and guarantee of individual happiness and social harmony is unconditionally faith in God in the form in which God himself considered it necessary to reveal himself to people.
The essence of Muhammad's revelations was that God rules the world. God is absolute in every way, the god of truth, justice and mercy. Only he can be the patron of a person, his support and hope.
The idea of a single God indicates to a person his rather modest place in the world and at the same time obliges a person in a certain way, namely, in a purely positive way, to relate to the world and, above all, to other people. THE UNITY OF GOD IS A GUARANTEE OF THE HARMONY OF THE WORLD. The human being must also be one. Faith is one, it cannot be divided.
