Modern society and morality. Librarian: Continuing Education in a Changing World

Annotation. The article discusses the causes of the global crisis of modern society associated with a low level of morality. The understanding of basic concepts in a consumer society and in a highly moral society. The ways out of the crisis state of modern society, presented in the "Doctrine of high morality", are considered, the role of the social movement to overcome the crisis state of society is shown.

Modern society is in a global crisis. Every day, media reports come in about political confrontation and military conflicts, terrorist attacks and environmental, man-made disasters, the bankruptcy of not only individual companies, but entire countries. And there seems to be no end to it. What's the matter? What is at the heart of this global crisis? The answer to these questions should not be sought in economics or politics. The roots of the crisis are much deeper - in the sphere of the spiritual and moral life of society and each individual.

In what case does it become possible for a person to pour waste with toxic substances into water bodies; produce products with unhealthy components and counterfeit medicines that cannot help a person in a difficult situation; to bomb civilian targets, knowing in advance that there are civilians, children? There is only one answer - in the case of a low level of morality. This is precisely the main reason for the global crisis, which has engulfed almost all countries of the world and all aspects of society.

The ideology of the consumer society, when the main value is money and power, leads to the substitution of universal human values ​​that were professed in different eras, different peoples, false values, to the distortion of the main basic concepts. In a society dominated by the ideology of consumption, exorbitant desires are inflated, lying mainly in the sphere of material goods, the thirst for pleasure. Profit becomes the main priority of people, and elementary concepts are interpreted with the opposite meaning. As a result, modern society is not so much evolving (in certain areas) as degrading as a whole.

Famous historians, political scientists and politicians V.E. Bagdasaryan and S.S. Sulakshin in his monograph considers the value factors that strengthen the Russian state, and also identifies factors that have a devastating effect on it, the so-called anti-values, which are focused not on the strengthening and life of any state, but, on the contrary, on its weakening and even death.

The conclusion reached by the authors is disappointing: “... Russia at the beginning of the 21st century. is in a state of not just a crisis, but a civilizational catastrophe. The erosion of the country's values ​​is one of its factors. Many of them have reached historic lows. The way out, respectively, is seen in the development of the vital potentials of the country, which ... correspond to the highest values ​​of the state.

And this is understood not only by scientists and politicians. More and more ordinary people, citizens of Russia and other countries, understand the importance of raising the level of morality in society, considering this process as an effective mechanism for the evolutionary development of society. There is a trend of more and more active involvement of Russians and citizens of other countries in actions aimed at the revival of morality in the world, overcoming the magic of anti-values. One such example is the activity of the International Public Organization “FOR MORALITY!”, which includes participants from 50 countries of the world. Members of the Movement “FOR MORALITY!” they do not just start with themselves and strive to lead a moral lifestyle, they meet people, talk about the problems of morality in society, and also try to include the leadership of their countries in solving this problem. In particular, the participants of the Movement developed a policy document "The Doctrine of High Morality" (hereinafter referred to as the Doctrine), which is a look at the causes of the current state of society, defines the main value orientations, defines basic concepts, and suggests ways out of the ideological crisis. The doctrine contains the concept of the ideology of a highly moral society, which can serve as the basis for the formation of state policy, the improvement of the legal field, as well as for the development of targeted programs in the field of improving morality.

The existing deformations in the spiritual and moral sphere are clearly manifested when comparing the understanding of the basic concepts such as God, man, the physical world, society, freedom, power, and others presented in the Doctrine. Considering them will help, in our opinion, to see a way out of the current crisis situation.

The concept of "God". In a consumer society, this concept is no longer perceived as a source of absolute values ​​that determine a person's entire life. Instead, fetishism is implanted - religious worship of material values, the cult of money dominates. The psychology of "fast food" is also manifested in matters of faith. Often the worship of God is formal, associated only with the observance of rituals.
Objectively, God is the Supreme Law that governs the Universe. Everything is subject to this Law. Following it allows the individual to develop spiritually and morally.

The question of the existence of God is gradually moving from the field of religious and philosophical reasoning into the field of scientific research. So, in the world there are a large number of fundamental physical constants (gravity, electromagnetic force, nuclear interaction, the ratio of the Earth's radius to the distance to the Sun, and others). The results of the research of mathematicians, the Problem of Morality and the global crisis of the society of physicists and astrophysicists from different countries world - I.L. Rosenthal, V.A. Nikitin, S. Weinberg, R. Breuer, F. Dyson, D. Polkinhorn, D. Barrow, F. Tripler, D. Jean and others - indicate that the slightest change in any of them would lead to the destruction of the Universe. Scientific research in this area allowed scientists to conclude that there is a Supermind that controls the Universe.

The greatest physicist of the 20th century, Arthur Compton, Nobel laureate, says: “Faith begins with the knowledge that Higher intelligence created the universe and man. It is not difficult for me to believe this, because the fact that there is a plan, and therefore Reason, is irrefutable. The order in the universe, which unfolds before our eyes, itself testifies to the truth of the greatest and sublime statement: "In the beginning - God."

Similar statements were made at different times by: Albert Einstein, Max Planck, Charles Darwin, K. Flammarion, N.I. Pirogov, Jules S. Duchesne, F. Crick, A.D. Sakharov, P.P. Garyaev and many other scientists of the world.
The concept of "Physical world". IN modern society there is an idea that there is only the physical world that can be seen, touched, studied, decomposed into its component parts, therefore all activity is limited to this world.
However, scientists have proven that the physical world is only the “tip of the iceberg”. Nobel Prize winner, Italian physicist C. Rubbia, claims that visible matter is only one billionth of the entire universe. The universe is much wider, and scientists are providing evidence for new levels of life in it. The discovery by the Russian scientist S.V. Zenin of the information-phase state of matter, the development by the English physicist D. Bohm of the theory of the holographic Universe, the discoveries of Russian scientists G.I. Shipov and A.E. Akimov in the field of the theory of physical vacuum and torsion fields testify to the multilevel nature and the existence of a reasonable control of the Universe.
The concept of "Man". In a consumer society, a person is considered as part of the material world. It has a "beginning" (birth) and an "end" (death) - just like any object or process of the physical world has its origin and destruction. And since, according to the ideas of the majority, a person lives once, then one must live one's only life in the enjoyment of all its benefits. It is impossible to become perfect in one life, so there is no point in striving for high morality, which provides for internal limitations and self-discipline.

However, if we take into account that the Universe is the most complex multi-level system of existence of different planes of being, therefore, such a complex living organism as a person is also multidimensional. Computer GDV-graphy technologies developed by K.G. Korotkov and based on the Kirlian effect, clearly show that a person has an energy component - a biofield that reflects his thoughts and feelings.

In addition to the mortal part, a person also has an immortal part, which evolves over many incarnations. During many of his lives, a person accumulates experience, develops his best qualities, and, according to the causal relationship, reaps the consequences of his actions, committed not only in one life, but in all previous existences. If a person knew that he lives more than once, he would think deeply before committing an immoral act. He would understand that if he offended and humiliated, deceived and killed someone in a previous incarnation, then in a subsequent rebirth he himself would be offended and humiliated, deceived and killed.

The scientific approach to the study of reincarnation, which has been developing since 1960, the organization in 1980 of the International Association for the Study of "Past" Life Therapy, which includes scientists from Great Britain, Germany, the USA, Russia and other countries, made it possible to document thousands of cases of memories of past lives. For example, an American doctor, Professor I. Stevenson, studied 3,000 cases of children's memories of past lives for 40 years.

Teaching in kindergartens and schools of only two laws of the universe: on the causal relationship and on the rebirth of the immortal part of man - in one or two generations would radically change society and direct it along the moral path.

Having considered in detail the first three concepts, we will consider the rest briefly.
"Society" - in a consumer society, racial, property, religious and other inequality is assumed. In a highly moral society, humanity is a brotherhood of peoples.
"Freedom" - in a consumer society is manifested in non-observance of the Higher Law. Permissiveness, abuse to satisfy desires and receive pleasure. In a highly moral society, freedom is a conscious need to follow the Higher Law that exists in the Universe. Unlimited freedom to act within the limits of this Law.

"Power" - in a consumer society, power is aimed at keeping the masses in obedience, follows the political situation, generates corruption and the struggle for power. Positions are bought. In a highly moral society, power is an honorable duty. The best representatives of society occupy leadership positions in accordance with their moral qualities.
"Finance" - in a consumer society they act as a means of control, manipulation, control, enslavement. In a highly moral society, finance is a temporary phenomenon at a certain stage in the development of society (as an equivalent of exchange, a means of accounting and distribution).

"Work" - in a consumer society is a way to earn money. In a highly moral society, work is the highest joy, a way of creative self-realization of a person.
"Wars" - in a consumer society, this is a means of fighting for power, control, wealth and natural resources. In a highly moral society - a world without wars. Implementation of the principle of non-violence in international, social and interpersonal relations.
"Medicine, health care" - in a consumer society, treatment and medicines are used as a means of profit. There is no interest in the person being healthy. In a moral society, their goal is the health of every person. The basis of health is harmony with Nature.

"Education" - in a consumer society, a means of reproducing the labor force and educating citizens of the qualities necessary for the state. In a moral society, each person should receive the most versatile education as a means of revealing the inner potential of the individual.

"Mass media" - in a consumer society, this is a source of manipulation mass consciousness. Fulfill the social order of those in power. Contribute to the stupidity of the population. In a moral society - contribute to the expansion of the horizons of each member of society. Expand and deepen knowledge.

"Art" - in a consumer society is seen as a commercial product of mass consumption. Reflects the immorality of society. In a highly moral society, it gives examples of high morality and morality, elevates the consciousness of people.

"Science" - in a consumer society serves the interests of financial elites. Scientific discoveries are used for profit, for military purposes. In a moral society, science studies the laws of the construction of the Universe and helps humanity to follow them. All scientific achievements and developments are aimed at improving human life.

"Family" - in a consumer society, there is a degeneration of the family: same-sex marriages, single-parent families, sexual perversions. In a moral society, the family is the backbone of society and the state.
"Free time" - in a consumer society is used for pleasure and entertainment. In a moral society, it is used for education and self-improvement.
The authors of the Doctrine of High Morality believe that the revival of morality should become a national program, a national ideology, promoted at all levels, in all possible ways. Only in this case is it possible to overcome the global moral crisis of modern society.

States built on moral principles have always had a social, economic and political advantage, which led them to prosperity and prosperity. Therefore, the only way out of any crisis is to raise the morality of the people. When a person becomes more and more moral, he himself automatically begins to reject what is immoral.

Now modern media are adjusting to the lowest desires of people, promoting low standards: rudeness, smoking, violence, sexual abuse and perversion, and others. The problem of morality and the global crisis of society However, the state found the strength at the highest level to start a campaign against smoking and alcoholization of the population. The next step should be the penetration on TV screens, on the radio, on the pages of publications of higher, more moral, beautiful examples of art and culture, which should gradually oust (not by prohibition) vulgarity, rudeness and violence from the consciousness of the people, and therefore from all areas of state life. It is necessary to settle in the minds of the people the understanding of God as the Highest Moral Law that exists in the Universe. It is necessary to promote moral concepts at the state level, such as honor, sincerity, kindness, modesty, benevolence and others. Russia must become a stronghold of morality in the world!

Literature:
1. Bagdasaryan V.E., Sulakshin S.S. The highest values ​​of the Russian state. / Series "Political Axiology". Scientific monograph. - M.: Scientific expert, 2012. - 624 p.
2. A. V. Bychkov, T. N. Mikushina, M. L. Skuratovskaya, and E. Yu. "The Doctrine of High Morality"

One of the most interesting solutions to the problem of freedom is presented in the philosophy of Kant, whose task can be defined as follows: to discover the real, practical freedom of a person, which is in accordance with the universal principles of behavior and freed from the arbitrariness of feelings, inclinations, desires. In fact, the German idealist created a project for transforming society from within, from the free will of the individual, however, alas, this project is just a good, kind idea that cannot fully translate into reality. Let's try to identify the shortcomings of this teaching.

The first thing Kant did on the way to building his system was to separate the problem of freedom as a moral and practical task from freedom as independence in the world of natural necessity. The consequence of such a division is the removal of many "sick questions" of freedom, which mainly grow from the unity of the natural and the spiritual, the sensual and the moral. Kant consciously separates freedom from nature with its laws of necessity, as well as individual sensual inclinations, and makes a natural transition into the universal sphere - into the world of reason. It is in the mind that the general and supra-individual principle is contained - the guarantee of objectivity and limitation of individual arbitrariness.

Kant's task is more complicated than just a logical solution to the problem of freedom: he needs to reveal the real freedom of a person as a moral person, as a person. That is why Kant takes freedom beyond the bounds of theoretical reason, although practical reason itself is not something absolutely different from the theoretical one, rather, it is a different cut of reason, reason that requires indispensable implementation in the realm of true freedom, i.e. in the realm of morality. Pure (theoretical) reason is devoid of this real, real content; it operates with abstractions and pure forms. And therefore, guided by theoretical reason, freedom is possible only as intelligible, i.e. speculative, possible freedom. But, according to Kant, freedom must be real, it must guarantee a highly moral society, free from inclinations, selfish interests, therefore, the discovery of a form of its practical implementation in which all these ideals could be realized is undoubtedly more important than purely theoretical research.

Thus, outside the brackets of the freedom considered by Kant were nature and pure reason. This narrows the problem down to practical reason, which is understood as "such a kind of activity that is possible only through the will and through the will" . And although the Aristotelian will as a self-determination of reason is close to Kant’s practical reason as acting in accordance with reason (the categorical imperative), the main cultural difference is nevertheless obvious: antiquity is in principle “non-subjective”, and, therefore, the will here cannot be positing. But it is precisely in the assumption of causal series of changes from one's own Self that, according to Kant, lies the main meaning of freedom.

At the same time, the will organically fits into the general rationalist tradition of the West, which is especially evident in the Kantian system, where the will is directly connected with reason, which gives it a universal and objective guide to action. “Will,” as Kant writes, “is conceived as the ability to determine oneself to perform actions in accordance with the idea of ​​certain laws.” Without this idea of ​​laws or, in other words, some kind of guideline of behavior (according to Kant, the categorical imperative), the will loses its moral content and ceases to be free, freeing up space for sensual inclinations and throwing a person into a natural-animal state, not free by definition. Laws that make the will free are different from legal laws that often act coercively, in a mode of intimidation and punishment. The laws that Kant speaks of, on the contrary, are consistent with the will and conscience of the individual himself, they appeal not to fear of punishment, but to the duty of man. Duty does not force, on the contrary, it gives dignity to a person, because selfish interests and benefits disappear in following duty. For the German philosopher, to be a free person means to be in agreement with oneself, one's duty and "universal legislation". We see how surprisingly purely human and social, social motives are intertwined in the Kantian system. However, one should hardly be surprised, because this interweaving is in line with the strict logic of Kant's teaching.

Having discovered, as he believes, the only sphere of the exercise of free will - the moral sphere of human behavior - the German philosopher continues to elegantly forge his theory, turning it into a practically applicable guide to life. In his teaching, plots appear that balance the universal objectively existing morality with its categorical imperative and the subjectivity of a person's personal beginning. An important point here is the introduction of the concept of the autonomy of the will of the individual: "The autonomy of the will is such a property of the will, thanks to which it is a law for itself (regardless of any properties of the objects of will)" . This means the voluntary interiorization of the universal moral law and the removal of alienated forms of the content of ethical laws external to man. Thus, formally, the autonomy of the will balances the contradiction between the public and the personal, giving rise to an organic synthesis of law, duty and good.

As we can see, according to Kant, free will consists in voluntary self-determination, based on a rational awareness of the correctness and necessity of objectively existing ethical laws, as well as in voluntary adherence to them (observance of one's duty). Practical reason, i.e. the will itself establishes for itself the law of subordination, which for Kant is an important and even necessary condition for the existence of freedom as the ability to independently initiate causal series of changes. “However,” as P.P. Gaidenko, - this autonomous establishment does not mean that the act of free will for the first time gives birth to good; on the contrary, the acceptance of the good as law for the first time gives rise to an act of free will. moral law is the essence of free will, and only that will becomes free which recognizes this essence as its own law. Therefore, the law of morality, the good, exists as such, regardless of whether this or that individual will recognizes it as its law, whether it is guided by it in its acts or not. So, in the Kantian system, a person does not invent or create those laws by which he lives, because they exist on their own, apart from man. Then it turns out that the individual only chooses to accept them or not - this, in fact, is all free will. Acceptance guarantees freedom, the content of which coincides with duty and goodness. The rejection of the universal laws of moral behavior throws a person into a natural-sensory sphere that is different from freedom, in which there is no longer a person and freedom as such. So it turns out that free will does not create something new, does not lead beyond the given givens, but is content only with a choice that is initially limited in its capabilities. Within the framework of the Kantian system, choice is presented as a conscious volitional effort of a person who rejects the self-sufficient form of natural-sensory existence and accepts the only correct and free being - being that is consistent with the categorical imperative of moral consciousness. But does this solve the problem of the presence of evil, lies, and violence, which really exists, albeit placed in the natural-sensory sphere? Within the framework of Kantian philosophy, this question remains unanswered.

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Since ancient times, morality has been the subject of study by various researchers. People have long understood that such a structure in the human personality is largely responsible for the worldview, the orientation of the personality itself, human activity, determines public consciousness and regulates to the greatest extent public life. However, so far all research has focused on two significant areas.

This, Firstly, the theory of morality (questions of the definition of morality, its structure, spiritual and philosophical aspects and problems of manifestation in a particular society),

A, Secondly- study of the morality of young people (schoolchildren, students, preschoolers), as the greatest value from the point of view of the future structure of society.

No moral studies found various peoples and this does not ultimately allow answering the questions of global morality, its representation in general, as well as conducting a comparative analysis, building a map and discovering the sources of morality and immorality in the world.

In this article, we will fill this gap, which will make it possible to answer speculative questions, such as the "decaying West" and "Russian spirituality", to dispel the myth that "all people are good."

From the point of view of the current global crisis (political, economic, environmental) and assuming the primacy of morality in relation to the social order, let's try to understand which nations are the hope of the global society for a brighter future.

* * * * *

I. H human morality

This chapter is a brief philosophical essay. If you are interested in the study itself and the conclusions, you can skip it.

This, so to speak, aspect of the human personality has many definitions. And, as a result, confusion in understanding.

Let's make a reservation right away that our understanding is most consistent with the definition of the Ozhegov's Dictionary ( Moral - Inner, spiritual qualities that guide a person, ethical standards; rules of conduct determined by these qualities. Dictionary Ozhegov, "Az", 1992).

That is, morality is a certain information structure in a person's personality, consisting of elements-transformers that allow you to form a certain attitude to the information received in the categories of good / evil, honest / dishonorable, merciful / cruel, love / indifference, happiness / loneliness (in the understanding of happiness as a state of a part of the world and society; C. PART. E - together with a part of being / being). In accordance with this attitude, a person builds his own picture, a reflection of the world in his mind, and this reflection determines his thinking and behavior. That is, figuratively, morality is an internal mirror, thanks to which the whole world, the absolute (or God for believers) is reflected inside a person.

It can be a crooked, broken, cloudy mirror that gives an incorrect picture and puts a person on the path of illness and death, or a holistic, full-fledged, clear and durable mirror that makes it possible to build life in full accordance with the cosmic moral principle (in line with God's providence), being the basis of the moral health of the individual and society, the cause of their immortality.

From the point of view of the health of society, it is possible to single out only one objective category, good / evil, as most reflecting the orientation towards the survival of society or its decay and death. This category is well known and is understood by individuals in a broad sense as love for their society (and not necessarily in a religious context!).

Due to this, the very concept of morality is often used as a measure of itself, that is, it is not the structure that is understood, but the measure of this structure. Allegorically, this is the quality of that very mirror of the world. It is good - "good" or low-quality / bad - "evil". In this sense, one can speak of moral and immoral people and nations. Depending on the context, we will also use such an understanding of morality as a measure of good or evil.

II. ABOUT morality score

As can be understood from the interpretation of morality, in order to evaluate it for the whole society, you need to know what is healthy / useful (good) for society and to what extent it is present. For evaluation, one can, for example, evaluate the average morality for all members of society. Social network VKontakte offers an excellent tool for this - a questionnaire on the topic of life position.

Kindness and honesty (DH)

Power and wealth (WB)

Mind and creativity (UK)

beauty and health (KZ)

Courage and perseverance (SU)

Humor and love of life (SOUTH)

By and large, we will be interested in 2 groups of values. The first is DH and VB, the second is UK, KZ, SU and SOUTH. By choosing one or another group of respondents, one can understand what percentage of people consider this or that value to be the most important and which values ​​are, accordingly, less important. It is obvious that the chosen value will also be correlated with what qualities a person himself develops in himself, that is, it will simply reflect the morality of the person himself.

The first group will be of the greatest interest to us.

Firstly, you can immediately estimate the percentage of people with dominant kindness (and related values ​​- honesty, mercy, etc.).

Secondly, one can also estimate how many people have deeply vicious morality or, in other words, are immoral. To do this, keep in mind that the values ​​of the second group do not contradict kindness and honesty.

People with such dominant values ​​can be regarded simply as deluded - they do not understand the primacy of their own and public moral health in relation to beauty, physical health, intelligence and creativity, humor, etc.

The choice of power and wealth is strongly contrary to kindness and honesty. And important not by itself the presence of a desire for power and money, namely the definition of these values ​​as paramount. Most of evil people don't say they are evil. They argue that the concepts of good and evil are vague, there is no line between them, and you need to take care of your own benefit, while your own benefit is reduced to material values ​​and obligations.

But the primacy of these values ​​always contradicts the focus on humanity - kindness, honesty and morality in general. To simplify, the individual, as well as society, always faces the question of whether to spend money on a person, his real interests (kinship, family, love, upbringing, life and health) or keep this money in a piggy bank (officials and oligarchs, elites in case of society).

Orientation to morality always contradicts the orientation to material values ​​and is opposite to the position of the supremacy of these values. The most important thing here is not a person's high appreciation of material wealth and power as such, but putting them at the forefront, the conviction of their greater importance than kindness, the willingness to sacrifice one's humanity for them. In other words, headship power and wealth is the opposite of goodness and morality, that is, immorality and evil.

Let's estimate morality on the basis of the available data. Firstly, we introduce such a concept as belief in kindnessU ) . Obviously, for many people, kindness and honesty are the most important, but they are not very sure of this, it is easy to shake their convictions and they will decide that the main thing is intelligence or beauty, and there are those who are absolutely convinced of the primacy of good and all their lives build on that confidence. Strictly speaking, this conviction will be a measure of the morality of a single person, and the final sum for all individuals will reflect the morality of the whole society ( L common):

L total = sumU = N dh*U Wed(N dh - the number of people with values ​​DH and U av - average conviction)

Here we have neglected the morality of people with values ​​other than DH, since we estimate the morality of the second group at about 0, and the average morality of WB is negative, but Nwb is almost always much less than Ndh.

The lower the average belief in kindness, the higher the probability of the appearance of evil people, that is N wb~1/U cf (N wb - number of people with WB core values ).

As a result, to assess the morality of society, we have: L total~N dh/N wb.

IN Appendix 1 there is a table with data on the life position of people from different countries and cities, the profile of kindness and the assessment of the morality of the respective societies.

III. ABOUT writing results, errors and corrections

Annex 1 contains the following columns:

1. Name of the country/city or some sample.

2. The number of registered in VKontakte.

3-8. The number of those who chose, respectively, DCH, SOUTH, SU, UK, KZ, WB.

9. Ratio good people- the percentage of DC in relation to the sum of those who chose at least something as a value for "The main thing in people":

Kdch=100%*N dh/ (N dh+N south+N su+N uk+N su+N wb)

This parameter determines how many percent of good people in society.

10. Measure of morality ( L), defined as the ratio N dh/N wb. In itself, this ratio, among other things, has a simple, understandable and important meaning as the number of good people for one evil one.

11. Also, for greater ease of perception, we have introduced the following gradation of the morality of societies:

Highly moral (L>35)

Moral (25>L>35)

Low moral (15>L>25)

Immoral (L<15)

The first block of rows is country data, the next one is some major cities. The third block is the study of the cities of the leaders of morality and immorality. The fourth block is the study of morality, broken down by age categories.

From the presented data, one can immediately understand that, with the exception of isolated cases (Colombia and Argentina), the vast majority of societies of countries and cities choose PM. That is, all the people of our planet, regardless of faith, skin color and place of residence, are mostly kind.

This probably reflects the objective property of human morality - the desire for goodness and the values ​​with which it is associated - love, mercy and compassion, honor and honesty ... in general, to what is meant by humanity. This shows the ratio of good people. The primacy of other values ​​in total, as a rule, is chosen by no more than half.

WB, as opposed to DC, is chosen, as a rule, by a few percent. Statistics inexorably opposes these 2 categories of public choice, which confirms the correctness of the concept of morality assessment that we used.

The next aspect is measure of morality.

The first thing that can be stated is the significant heterogeneity of morality by geographical location. The morality of neighboring countries may differ significantly, as in the case of Moldova and Romania. This is the most egregious example. The morality of these peoples differs as much as 4 times(L are 45 and 11.7 respectively)!

We believe this indicates a fundamental difference in outlook the peoples of these countries.

Also, for example, the morality of Brazil and Argentina differs by 2 times (25.7 and 13.2, respectively). In addition to the heterogeneity of neighboring countries, there is also heterogeneity within countries.

For example, the generally not very moral Great Britain (L = 21) has a completely immoral capital (L = 9.6)!

You can also note the trend of decreasing morality in large cities. So, for example, in general, highly moral Russia (L = 36.7) has low moral large cities of Moscow and Vladivostok (the morality of both cities is about 22).

It is also necessary to clarify the following point. It can be assumed that for non-Russian countries, the sample on VKontakte may be unrepresentative.

Well, really, maybe the same USA turned out to be immoral not because they have an immoral society, but mainly due to Russian-speaking immoral migrants who have a profile on VKontakte?

To assess the possible effect at the end of the table in Appendix 1, we conducted an analysis for Americans with popular American names that are practically not found in Russians (John, Paul, Michael, James, etc. for men and Amanda, Lisa, Amelia, etc. for women ). As can be seen, the obtained coefficient of kindness and the measure of morality do not differ much from those for all respondents of this gender:

For male Americans with given names, L = 9.6

For all US men L=7.4

For American women with the given names L = 15.4

For all US women L=14.8

The effect may introduce a small error for L, which is small enough for the estimates in our study. The difference is especially large for men (9.6 versus 7.4), which can be explained not only by the small amount of data, but also by the low morality of the Russian inhabitants of America.

Another point is to check the representativeness of the sample for those who chose some parameters in their questionnaire. It may turn out that the distribution of moral attitudes affects the fact of filling out the questionnaire in this area.

To check, our assistants interviewed 100 people in Moscow and Kyiv with a specific sample by gender and age. We compared the data (the end of Appendix 1) with those offered by VKontakte, and it turned out that they coincide with an error of 6% for DCH, 10-20% for SOUTH, UK and SU and a large error for KZ and WB, because according to them little data.

Approximately the same comparative picture is observed for Kyiv (apart from a large difference in the South, which can also be explained by an outlier due to a small amount of data). From this we conclude that our method estimates morality with the help of social network data is correct, and it is possible to extrapolate VKontakte data to the whole society.

The next error is related to the age distribution of those who completed the world view. Morality strongly depends on gender and, as will be seen below, on the age of the respondents. Age distributions vary greatly from country to country.

In addition, VKontakte users themselves are predominantly young, so, strictly speaking, L more reflects the morality of a young and active population. To correct for this effect, we built an estimate of the morality of "youth" (people 19-30 years old).

As will be seen below, the morality of this group for the selected country is minimal and approximately the same for different ages within the group itself.

It is more appropriate to use such an assessment as a comparative characteristic of morality, although the error associated with the age distributions of residents of different countries is still not eliminated (in the case of distributions like the countries of the Russian World, the average ratio N dh / N wb will be one and a half times more than in the case averaging only for young people). Therefore, we simply compared the morality of the "youth" (L m) with the morality of all respondents in the country (L) and adjusted the moral rating in case of a large difference (|L -L m|/L more than 20% or more than 15% and at the same time L is on the verge of rating).

Data on the morality of young people and Lm are presented in columns 2-4 of Appendix 2. As a result, the rating for a number of countries was adjusted (the final morality ratings are indicated in this article, taking into account this adjustment). So, the following countries turned out to be corrected: Bulgaria (moral instead of highly moral), Serbia, Norway, Iran (low moral instead of moral), Great Britain and Mexico (immoral instead of low moral) and, finally, Kyrgyzstan, which, on the contrary, turned out to be more moral - moral instead of low moral, as was evaluated at the beginning.

And the last amendment is related to the gender distribution of the respondents. As can be seen from the comparative analysis at the end of Appendix 1, the morality of men is on average 2-2.5 times lower than the morality of women, which can be explained by a much stronger involvement in the cults of money and power compared to women due to their classical role as a provider.

Together with the age distribution, the gender distribution further complicates the task. Not only morality depends on gender, but also the number of respondents (the number of women who filled out the worldview differs from that of men).

In order to get an adequate assessment of morality, it is necessary to separately calculate N dh and N wb for men and women, and the final assessment of morality will be equal to (L husband + L wives) / 2, where L husband and L wives are morals evaluated separately for men and women.

In Appendix 2, we calculated the morality of countries, taking into account gender and for a group of young people (19-30 years old) - columns 5-9. The change in the assessment for most of the countries turned out to be insignificant, for some it is not possible to make an assessment due to the small amount of data (such data were not taken into account).

As a result, the rating of several countries was adjusted. Great Britain, Australia and Turkey changed their rating from immoral to low moral, the rating of China, Uzbekistan, Kyrgyzstan and Armenia, which turned out to be highly moral (although Armenia is on the border of the rating), was radically overestimated. Azerbaijan has become moral (on the border of the rating). All ratings in the paper are subject to these amendments. Their final values ​​are given in Appendix 2 (column 10).

IV. AND sources of morality and immorality

Based on the presented data, the whole world can be divided into zones and sources of morality, zones/sources of immorality. As expected, the zones of high morality are the countries of the Russian World (Russia, Ukraine, Belarus), the countries of Asia adjacent to the Russian World (Kazakhstan, Uzbekistan, Kyrgyzstan and China), the countries that are the pillars of Christianity (Italy and Greece), as well as Moldova and, possibly, Armenia and Belgium (estimates for some countries are rough, as there is little data from VKontakte responses).

In general, such countries are moral - Europe (France, Germany, Spain, Bulgaria, Czech Republic, Latvia, Finland), Brazil, Japan, Azerbaijan. Australia, Canada, Great Britain, Norway, Estonia, Lithuania, Poland, Hungary, Serbia, Slovakia, Georgia, Turkey, Iran, Lebanon, Syria, Saudi Arabia, Mongolia, Nigeria are low moral.

And, finally, the following countries are immoral - the USA, Mexico, Argentina, Colombia, Romania, India, Egypt, Jordan, Palestine, led by the leader of immorality Israel (L = 6.7). Regarding Israel, it is necessary to note some nuance that is not observed in other countries - a large number of registered people aged 70+ years and WB as chief in people. This is probably a joke, reflecting the "greedy old Jews" stereotype.

However, even if we take them into account and discard them (with the help of the age structure, only ages younger than 50-60 years old can be taken into account), then the morality of Israel will still not change much (L ~ 8.6), but will approach that of the United States, so it would be correct to consider the leader of immorality not Israel, but Israel + USA.

Also, in search of the actual sources of morality and immorality, we explored the settlements of the leaders of the rating of Kazakhstan and Israel. All the results are presented in the table of Appendix 1. Here I would like only to note the final conclusions.

The most moral area in the world turned out to be the border between Kazakhstan and Russia. The most moral city found was Petropavlovsk(L=85). This city is located in the very north of Kazakhstan almost on the border with Russia, 2/3 is inhabited by Russians and was originally a fortress on the southern borders of the Russian Empire. The city of unprecedented morality and culture is named after Saints Peter and Paul and for a long time was a regional administrative center under the USSR.

The most immoral, prominent even against the background of other cities in Israel, turned out to be Jerusalem(L=3). The population of Jerusalem has an extreme number of evil people (one in 3 good people) and is absolutely immoral in relation to the rest of the societies of our planet.

In general, from the geographical structure of morality, one can single out a tendency for morality to fall when moving away from the east of Asia, the Russian World and the "pillars of Christianity" (Italy, Greece) and approaching the countries of the Middle East and Africa.

It also turns out wicked or immoral population of continents except Eurasia ( the Americas, Australia and Africa).

V. e moral evolution

Finally, we examine the structure of morality by age categories. We distinguish a number of age groups: up to 14 years, 15-16, 17-18, 19-21, 22-25, 26-30, 31-35, 36-40, 41-45, 46-55, 56-65 years respectively. For these age categories, we similarly evaluate the coefficient of kindness and morality for Russia, Ukraine, Belarus, the USA, Israel, etc. We are especially interested in assessing morality.

First what can be seen is a sharp drop in morality in children as they approach adulthood. Before the age of 20, morality drops by about half. This effect is observed in all countries studied and, presumably, explained by destructive propaganda that affects children and adolescents in the process of personality development. First of all, this is propaganda of the cult of money and power, obviously.

Second moment it the growth of morality among older people, observed in the countries of the Russian World and absent from the US.

The lowest morality of Russians is observed at the age of 22-25 years and evenly increases with age (about 2 times by the age of 50).

This effect is completely absent in the USA! The morality of Americans over 25 years old fluctuates between 8-10 for all studied age categories and practically does not change during adulthood.

Even stranger is the case of Kyrgyzstan, where morality, on the contrary, grows by the age of 19, and after 25 years it falls...

However, in many other countries, including immoral ones (for example, Israel), the effect of the growth of morality in adulthood is still observed. Therefore, we can conclude that, as a rule, a person's morality undergoes significant transformations during life - it falls by half to 22-25 years and then grows back to old age.

At the end of our century, a decrease in the moral and spiritual level is observed in society. This cannot but cause concern, since the continuation of existing trends threatens society with disastrous consequences. At the same time, the importance of the growth of the moral and spiritual level of mankind, as well as the relevance of the very posing of the question about it, are not properly understood. This can be seen, for example, from the fact that in one of the latest models of the Club of Rome (A. King and B. Schneider "The First Global Revolution"), the following are indicated as the main urgent tasks facing modern humanity: demographic, environmental, food and energy . And the fact that none of them can get any satisfactory solution without raising the level of morality and spirituality in society is not mentioned at all. True, some authors raise the issue of morality, but instead of a specific analysis of the problem, they limit themselves to only general and formal slogans about the search for new principles, instead of turning to simple but eternal truths, unfortunately forgotten. Moreover, it should be remembered that specially invented moral norms for regulating social relations in various historical epochs proved their failure. The specific methodology of training and education, which, in particular, social pedagogy is engaged in, undoubtedly depends on the social structure of society. But the ultimate goal of moral and spiritual education, of course, is an absolute and objective truth. It is very sad to realize that none of the numerous political movements actively operating in our country sets raising the moral and spiritual levels of the population among its main goals, does not develop a specific program for this.

Only a people that is guided by universal principles of morality can have a national consciousness at its best, only it is capable of spiritual growth, of realizing its role in the history of mankind. All this is a necessary condition for the normal stable development of the state. The desire for a sufficiently high moral and moral level of society is especially necessary for us at the present time, since the economy of our country is in a catastrophic situation, and the available reasonable proposals for a way out of this situation, as a rule, cannot be implemented due to the lack of society, in including among those in power, a sufficient number of educated, honest and decent people who are able to work not only for the sake of personal well-being, but above all consistently and purposefully for the good of their fatherland.

Some sociologists and psychologists have emphasized that the human mentality is characterized by the expectation of disasters and even the end of the world at the end of each century. And with the advent of the new century, these moods pass. Now not just a century is ending, the second millennium after R.Kh. Perhaps anxiety for the moral position in society is only a reflection of such apocalyptic moods? However, it is not.

Let us try to analyze the consequences that the moral and spiritual state of modern society entails. The analysis will be based on facts and figures published in the press, as well as on the results of some sociological studies. Even from them it is quite clear that the situation is really very serious and the society is in a critical condition. And the fact that its progressive development, stability and well-being depends on morality and spirituality is a well-known truth. Nevertheless, this will be discussed more than once below, because, as the great Russian surgeon N.I. Pirogov: "That which is based on truth should be reminded without fear of appearing annoying."

It will be considered how morality and spirituality are connected with the existing education system. It is usually believed that education in the broad sense of the word consists of general education, vocational education and spiritual and moral education. The first two, as a rule, are given quite a lot of attention, their content and methods of practical implementation, which in general leads to fairly good results. Questions of spiritual and moral education, and the very state of morality and spirituality, disturb people much less, and the question of the influence of general and vocational education on the formation of the moral and spiritual aspects of a person has been studied very little.

It is impossible to achieve a sufficiently high level of society's morality with the help of general and vocational education alone. Here is what the great Russian teacher K.D. wrote about this. Ushinsky: "... the greatest mental development does not yet imply a necessarily strong social morality ... No, mind and knowledge alone are still not enough to root in us that moral feeling, that social cement, which sometimes agrees with reason, and often in contradiction with him, binds people into an honest, friendly society ... education, family and social, together with the influence of literature, social life and other social forces, can have a strong and decisive influence on the formation of moral dignity in a person. the conviction that moral influence is the main task of education, much more important than the development of the mind in general, filling the head with knowledge and explanations for each of his personal interests "(KD Ushinsky "On the moral element in Russian education").

THE LEVEL OF SPIRITUALITY AND MORALITY FALL

In the spiritual life of society around the world, with the onset of the 20th century, there has been a noticeable decline. The dominant position in it began to be occupied by economic problems and related political and ideological issues: the efforts of people turned out to be mainly aimed at accumulating material wealth. Worshiping the golden calf, people neglected spirituality, stopped thinking and taking care of their spiritual enrichment, began to ignore the moral essence of their actions. A significant trend towards this was outlined in the 19th century. So, more than 100 years ago, F.M. Dostoevsky wrote: After all, now they are all so thirsty, they are so torn apart for money that they seem to have become stupefied.(F.M. Dostoevsky "The Idiot").

As a result of the processes taking place in modern society, the development of civilization may slow down, unless something even worse happens - the development of mankind will go down a dead end. The ideology that arose in many strata of society (both as a result of its internal development and as a result of changes in economic relations) and led to the leadership of the state by the Bolsheviks in Russia and the Nazis in Germany, also played a large role in changing the morality of people for the worse, primarily in these countries.

The low level of society's morality is usually clearly manifested at critical moments in history: during revolutions, civil and interstate wars, when the order in the state is unstable. Suffice it to recall the flagrant violations of moral standards in the civil war of 1918-1921. in Russia, in the Second World War, during the period of peaceful construction of socialism in the USSR, at the present time, for example, an epidemic of terrorist acts, from which innocent people die. The moral side, as a rule, is not taken into account when solving state issues: when carrying out social and economic reforms, in industrial production and agriculture (which often entails negative environmental consequences). When making many decisions at the state level, the possibility of their implementation with the existing level of morality of the population is also often not taken into account. The unfavorable situation in many spheres of life in our country is a direct consequence of all these miscalculations.

Violation of moral principles by people who are members of state and local authorities, of course, cannot but lead to a decrease in the morality of the country's population at the individual level, including the younger generation, which inspires especially great concern. It has come to the point that fraud and theft have become almost the norm in the life of our society. For the most part, not only are they not prosecuted by law, but they have come to be taken for granted in society. Again, how not to remember F.M. Dostoevsky: "... it seems that there are much more thieves in the world than non-thieves, and that there is not even such an honest person who has not stolen something at least once in his life"(F.M. Dostoevsky "The Idiot").

Briefly and expressively, our modern society was characterized by the Patriarch of Moscow and All Rus' Alexy II: "A crazy world where the rules of the wolf reign, where lies and deceit have become the norm."

In recent years, the criminal situation in the country has significantly worsened: human life has depreciated, the number of murders (including contract, sadistic, senseless), rape, bullying, hooliganism, theft, bribery is growing - and all this, as a rule, remains unpunished. Such examples, as they say, are innumerable. Law enforcement agencies do not solve a significant part of the crimes.

A curious example of the chaos and disorder reigning in our country is the well-known story of how in 1996 two people were detained while carrying a cardboard box with half a million dollars out of the Government House of Russia. However, it was soon announced that their owner did not show up, and therefore the criminal case that had been started was discontinued. Thus, those who took this huge amount out of the Government House turned from being suspected of illegal actions into "benefactors of the state": they found a "treasure" and the money seized from them went to the state treasury. At the same time, it is clear that if the owner of half a million dollars acquired them honestly, he would not hesitate to lay claim to them. Therefore, it is quite plausible to assume that this money was acquired illegally. In such a situation, the duty of the prosecutor's office is to find out where the box with such a large amount of money came from. Why this was not done - the officials are diplomatically silent. The fact that the Ministry of the Interior, the prosecutor's office and the courts do not cope with the criminal situation in the country, apparently, is explained to a certain extent by the corruption of many government officials.

This situation has developed, among other things, as a result of many wrong actions in the leadership of the country, and in this, we emphasize once again, an important role was played by the neglect of the moral side of the matter by the reformers.

Undoubtedly, in general, all this is a direct consequence of both the Soviet period in the history of our country, and significant mistakes made during the implementation of socio-economic reforms (for more details, see the brochure "Education and Morality").

It should be noted that negative phenomena similar to those currently available were not observed in cases of significant economic and social transformations in other countries in the recent past, for example: during reforms in the United States in the 1930s after the Great Depression, post-war reforms in Germany and Japan, as well as modern economic and political transformations in Hungary, Poland and the Czech Republic.

But, of course, it should be recognized that the situation that had developed in our country at the beginning of perestroika was significantly different from those mentioned above and had no direct analogues in history. A characteristic feature of the situation in the USSR was that almost the entire economy of the country, in particular, industry, was subordinated to the interests of a monstrously developed military-industrial complex under state ownership.

The purpose of this book is not a complete analysis of the mistakes that led our state to a disastrous state, but a justification for the fact that the success of socio-economic reforms is impossible if their moral side is not taken into account. We emphasize that a strong and socially prosperous state cannot exist without a sufficiently high level of morality of its citizens, in which moral deeds are valued, and immoral and even simply dishonest ones are condemned.

The stability and viability of the state is determined primarily by the moral and spiritual levels of its population, and not by the state of the economy. Consciousness largely determines being. History gives many examples, starting with the death of the Roman Empire, when, on the whole, economically prosperous states perished as a result of a decline in the moral level of the population, in particular, an increase in the corruption of state officials.

DISTINCTIVE FEATURES OF THE MODERN ERA

Let us first look at the moral state of society in our country. It is not uncommon to hear self-reassuring statements that it is not worth worrying about it, because situations similar to the existing ones are always characteristic of society to a greater or lesser extent. Thus, the mass theft inherent in our time is often justified by the fact that even the historian N.M. Karamzin, when asked to briefly describe the current situation in the Russian Empire, said that this can be expressed in one word: "They steal". It is not difficult to cite other statements of this kind. For example, in one of the reports sent to the Third Section, it was written: "In finance - the decline of credit, trade and factories, the destruction of state forests. In justice - bribes, immorality ... In the Ministry of the Interior - the complete decline of the police and impunity of governors ... In military affairs - plunder." If here we replace the word "police" with the word "police", then one might think that this quote is taken from some of our modern newspapers. However, this was written in 1826 and signed by the notorious writer Faddey Bulgarin.

At the same time, it is a big mistake to think that past social processes can be unambiguously extrapolated to the present and future. The future cannot be predicted reliably based only on the past, without taking into account the fact that humanity is constantly developing and does not completely repeat its previous stages of development.

As for the current situation in Russia, it is obvious that theft, corruption, the growth of criminal structures, the impunity of officials, drunkenness, drug addiction and the spiritual ill health of society have never reached such proportions that they have put society in a critical, or rather, catastrophic situation. After all, Russia has never been on the verge of demographic and ethnic crises, in which it now finds itself as a result of the reforms being carried out in it. We are simply threatened with the disappearance of many peoples inhabiting our country, including the Russian nation.

The birth rate is falling and the death rate of people is growing: over the past 10 years, almost half as many people are born in Russia, and one and a half times as many people die compared to the pre-perestroika period. Already in 1992, a negative population growth was registered: the death rate exceeded the birth rate. If we proceed from the figures for 1986, then in comparison with this year it turns out that already in 1992 Russia "shortly received" more than one and a half million people. Average life expectancy in 1986 was 65 for men and 74 for women, but in 1995 it dropped to 58 for men and 71 for women. And most of all, Russian men die at their most able-bodied age: from 20 to 55 years old, their mortality rate is 80% of all deaths. If this trend continues, then 48% of young people from the current generation of teenagers will not live to see retirement (Nedelya, 1997, May 19-25). Child mortality is also on the rise.

Sometimes the opinion is expressed that there is nothing exceptional in reducing the birth rate in Russia, since similar phenomena and the accompanying increase in the average age of citizens are observed to some extent in a number of Western countries. This statement is demagogic, because there it is generated by completely different reasons. In these countries, the material standard of living of the population is much higher, wages are paid on time and in full, and the unemployed are given benefits that, as a rule, significantly exceed the wages of our so-called state employees. There is no talk of any starvation or even malnutrition of significant sections of the population or people suffering from the cold in unheated apartments. In these countries, other factors are at work, in particular, the aging of the population there is mainly due to an increase in life expectancy.

Another problem is the physical degeneration of the Russian population, i.e. his ethnic degradation. In particular, the percentage of children with disabilities in their development and health is increasing. According to 1994 data, less than 30% of children are discharged healthy from maternity hospitals in Russia, and according to forecasts, by 2015 their proportion may decrease to 15%-20%. Already now 40%-45% of elementary school students suffer from certain neuropsychiatric diseases (G.F. Morozova "The degradation of the nation - a myth or reality?"), And in a number of places, for example, in the vicinity of the Semipalatinsk test site, where nuclear weapons were tested weapon, numerous births of freak children, genetic mutants are already observed.

In many ways, the progressive decline in the population and the increase in the number of children born with disabilities are explained by a decrease in general well-being (for the most part, the people are poor, in some regions people are simply starving in the full sense of the word), the deterioration of the psychological health of the nation as a result of a lack of confidence in the future and prospects to improve the current situation, as well as the deterioration in the level and availability of medical care. Thus, in particular, medicines have risen in price excessively and fees have been introduced for many types of medical care. In many places, a dangerous ecological situation has developed. The senseless losses that our country suffered in the wars in Afghanistan and Chechnya had a heavy psychological impact on people.

Added to this is the rapid spread of drunkenness and alcoholism in the country, which is our national disaster. According to the press, Russia has taken the first place in the world in per capita alcohol consumption, ahead of the recognized leader - France, which, since the mid-60s, has been slowly but continuously reducing alcohol consumption. This numerical superiority of ours over France is exacerbated by the low quality of the alcoholic beverages consumed, the significant predominance of low-grade vodka over wine (the quality of which also leaves much to be desired) and the manner of drinking "shock doses". The growth of alcoholism and drunkenness in Russia has a negative impact on many aspects of life: along with the general increase in mortality of the population, the percentage of deaths from alcohol poisoning is increasing. By 1996, twice as many people died each year from counterfeit vodka poisoning than during the nine years of the Afghan war. With a general reduction in the birth rate in the country, as a result of alcoholism of parents, physically and mentally handicapped children are born more often; crime situation worsens. As an example, we note that in 1994, in the Moscow region, 14% of all deaths were associated with the use of alcoholic beverages, 3/4 of all intentional murders were committed while drunk, and drunk drivers were responsible for 17% of all traffic accidents ("MK ", 1995, February 18).

Unfortunately, demagogic claims are often circulated that there is no reason to be particularly concerned about the increase in drunkenness in Russia, since allegedly in Rus' they always drank a lot. This is not true. There was no special drunkenness in Russian villages. Peasants drank 5-6 times a year on holidays. It is easy to see that drunkards became literary characters only in the 18th-19th centuries, at first they were officials, officers, service people, and then the proletarians appeared.

In the XX century. the whole world was struck by a new scourge - drug addiction. Nowadays, the number of drug users is rapidly increasing in Russia, and, what is most terrible, especially among teenagers.

In recent decades, seemingly already completely defeated infectious diseases such as diphtheria, dysentery, tuberculosis, cholera, syphilis and others have begun to spread again. The threat of an AIDS epidemic looming over the country (and it has already begun in Kaliningrad).

The moral support of a person in critical and crisis situations has always been faith in God, as in a kind of moral imperative. But as a result of persistent 75-year-old atheistic propaganda, as well as for a number of other reasons, many in our country have not only lost faith in God, but are not even familiar with the basics of religion.

All this affects the emotional state of people, leads to an even greater decline in their moral and spiritual level, which causes serious concern for the fate of the nation.

Unfortunately, we have to admit that more and more relations between people are regulated by personal gain, selfish interests, the desire for primitive satisfaction of their desires. Fewer and fewer people listen to the voice of their conscience, are not guided by a sense of honor, the principles of honesty and decency, which entails negative consequences in many areas of life.

Family relations are collapsing, but a strong family is the backbone of the state. Less and less marriages are based on a feeling of love, spiritual intimacy, and more and more - on the basis of material gain or only sexual attraction to each other. This leads to an increase in the number of divorces. And when a family breaks up, children suffer the most from this: for them, discord between parents is, as a rule, a great emotional drama that traumatizes them for life. To this we add that the fashion for primitive and promiscuous sexual relations that has come down to us is acquiring a dangerous mass character among adolescents. As a survey among Moscow schoolchildren showed, many girls see nothing reprehensible in earning money through prostitution and are ready to engage in it. As a result of the so-called sexual revolution, there is a growing number of people who will remain unaware of the feeling of true love for life, who are engaged in loveless sex, i.e. sex for the sake of sex. Casual sexual relations are the reasons for a significant increase in the number of patients with sexually transmitted diseases, and especially among adolescents. For example, among them the number of patients with syphilis over the past 4 years has increased by 25 times, and in 1994 alone, in adolescents aged 15-17, the incidence of syphilis has increased by 76 times. (A. Kalmykova. "Do not seduce these little ones").

The dominance of television, cinema and video films savoring animal sex, violence and murder has an extremely corrupting effect on young people. Great harm to the morality of society, and especially to the younger generation, is caused by the unbridled propaganda of sex for the sake of sex, which has recently been launched on all-Russian television in television films and special talk shows. Such propaganda can be carried out either by those who consciously seek to corrupt and thereby corrupt our society, or spiritually poor people who have no idea what intimate relationships between people who love each other are.

Of course, from a moral point of view, those computer games are also harmful, which allow resolving game situations with the help of violence or even murder, and thereby develop aggression and cruelty in children.

All of the above causes especially great harm during the period of personality formation, when the adolescent's moral foundations have not yet been strengthened, their own worldview has not yet developed.

Returning to the issue of reducing the population of Russia, we note that in recent years the number of unnatural deaths has been growing most rapidly: from injuries and poisonings, murders (up to the murders of newborns), suicides, however, in absolute terms, people most often die from cardiovascular diseases. The reasons for this are not only economic, "material" in nature. Thus, the mortality rate of the population in our country, which decreased in the post-war period, then began to grow in the 60s. and its growth continued until 1986. But in 1986-87. mortality decreased by 10.3%. These years were an amazing time of spiritual uplift, a time of hope, when it seemed to many that in the not too distant future a completely worthy life would come. (By the way, the post-war years were also characterized by the spiritual upsurge of society: the end of the war, the joy of the return of loved ones, the need to establish a normal life in everyday life, etc.) But already in 1988, disappointment set in in society, the rosy prospect disappeared and, for most people, was replaced by uncertainty in tomorrow. Because of this, it seems quite plausible to explain the fluctuations in the mortality rate in Russia by the emotional state of society: the higher the emotional level, the lower the mortality rate. Here is what I. Gundarov, Doctor of Medicine and Candidate of Philosophical Sciences, says about this (see: G. Bryntseva's article "Why People Die in Russia"): “The factor that decisively influences the “story with Russian democracy” is non-material, non-economic in nature. This is spiritual health, or, on the contrary, the ill health of society, the population as a whole. Its decisive significance is objectively confirmed by a variety of data from both sociology and statistics. For example , in the same 1986-87 years of emotional upsurge and social activity, the number of robberies in the Russian Federation decreased by 24 percent compared to 1985, the number of murders and attempted murders - by 30 percent, suicides - by 40 percent. public hopes began to give way to disappointment, and by the beginning of the 1990s, the proportion of those dissatisfied with various aspects of life reached 50-60 percent among the adult population - statistics immediately record a sharp rise not only in mortality, but in all social anomalies!

Our history convinces us that no economic and social reforms lead to long-term success, the desired result and progress, to the creation of a stable and socially prosperous state, if they are not based on a solid moral foundation. Without such a foundation, a stable and stable order is unthinkable in the country, which only gives people real confidence in their tomorrow, which is an indispensable condition for a good emotional state of society.

Unfortunately, the official assessment of the success of the reforms being carried out in our country and the forecast for the future are made mainly with the help of financial and economic arguments: indications of a decrease in inflation, a decrease in the rate of decline in production, an increase in privatization (enterprises, housing), a decrease in the number of months who have not yet been paid salaries and pensions to citizens of the country and similar figures. However, it is silent about the fact that at this time the people simply die out. To stop this process, it is urgent to take all possible measures to return people to emotional health. Here is what Doctor of Historical Sciences V.I. Kozlov: ("The extinction of Russians - a historical and demographic crisis or a catastrophe?"): "In order to ease the catastrophe, first of all, it is necessary to awaken the public consciousness, to open people's eyes to the impending social danger... We are talking about saving the Russian ethnos (and with it the entire Russian state)."

Without a doubt, the growth of alcoholism in the country has a very significant effect on the life expectancy of people, both directly (this has already been discussed above) and through the deterioration of the spiritual health of the nation. The anti-alcohol campaign of the second half of the 1980s had a positive effect on the emotional state of society and thus significantly contributed to the reduction in mortality in 1986-87. It should also be noted that as a result of this campaign, the number of deaths has decreased both from direct alcohol poisoning and from many diseases caused by alcohol consumption, in particular, cardiovascular diseases.

At the same time, when alcohol consumption increased significantly in 1992, in that one year the average life expectancy decreased by a year and a half for men and by half a year for women (Izvestiya, 1994, July 19). And in the Moscow region in 1994, two times fewer children were born than in 1993, while at the same time the mortality rate doubled ("MK", ​​1995, February 18). This allows some scientists to assert that the main reason for the reduction in life expectancy, especially in recent years, is the uncontrollable growth in alcohol consumption by the population.

One cannot hope that everything will gradually work itself out: the economy will improve, people will begin to live better and kinder, the spiritual, moral and emotional state of the people will return to normal. We don't have time to wait for this to happen.

As I. Gundarov notes: "Our society, with its current demographics, does not have such a margin of time to wait for economic prosperity."

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Oleksandr Suprunyuk heads the business community of the Khmelnytsky region. It was in this environment that a few years ago the idea of ​​​​creating "Vilny Prostoru" was born, with the help of which business intends, no less, to build a highly moral society.

- Alexander Alekseevich, briefly tell our readers what the idea of ​​"Vilny prostor" is.
- Like all entrepreneurs, I myself suffered from corrupt controllers and inspectors, I tried to pay off, but at one fine moment I realized: no matter how much you feed the officials, their appetites will only grow. I started thinking about how else you can protect yourself from arbitrariness. I found several like-minded people with whom we decided to defend ourselves collectively, within the framework of the law. Mutual assistance proved to be effective. Legal experience has come, an organization of a hundred people has grown around us, cells have appeared in other districts and in neighboring regions.
But then it became clear that the public organization could not solve all the problems, because the district official, even if he wanted to, was not authorized to solve many issues. We created an all-Ukrainian assembly of public organizations - an entrepreneurial structure, organized the Tax Maidan. There was an idea to organize self-defense throughout Ukraine.
But again we saw that entrepreneurs themselves are not able to correct the unhealthy situation in the country. Because many problems have something in common with each other and they need to be solved comprehensively, it is necessary to create broader associations, not only entrepreneurial ones. That's when the idea of ​​"Vilny prostor" was born. The understanding has come that the more moral the society, the less energy-intensive it is. That is, being a decent person is economically beneficial, a society of decent people is economically more prosperous, compared to the one we have, in which there is a total plunder of everything that can be stolen.
And not only officials. Entrepreneurs are not angels either...
– Yes, they are the same people as the whole society. It's not pensioners who give it weight, it's entrepreneurs who give it weight. Low-quality goods are also produced by entrepreneurs. Although they cannot be called entrepreneurs, they are criminals. There were cases when we defended an entrepreneur from inspectors, but it turned out that he did not pay salaries to employees, traded in spoiled products, and the like. We immediately exclude such people from our ranks. We unite only decent people. And we unite around moral values, and not around any leaders. We are guided by the principle of self-organization of people. Our like-minded person is a free person who has overcome his fear, is ready to fight for his rights and wants to live in a society of the same decent people, creates a “free space” around him. When other free people become next to him, their “free space” becomes larger. In this way we want to create a free society, a society of decent people.
- It turns out?
– I can talk about my own six-year experience. "Vilniy prostir" around me is no longer limited to the protection of entrepreneurial interests. With other free people, we jointly organize leisure, help each other in work and in life. If someone lacks money for something, we do not turn to banks. In our "space" people are ready to help each other financially. Of course, we are not talking about interest or terms of repayment of money. That is, we have already put into practice pockets of "free space" and we hope that this experience will be implemented in other regions.
“You are a threat to the very existence of the banking system.
It would be nice if we buried her.