A concept that defines spiritual attitudes and values. material and spiritual values. Religious values ​​and freedom of conscience

PLAN:

1. Soul, spirit, spirituality.
2. worldview spiritual values.
3. Moral values.
4. aesthetic values.

1. Soul, Spirit, Spirituality

Soul and spirit- religious and philosophical concepts, meaning immaterial beginnings, in contrast to the material or material. According to religious ideas, a person is a kind of trinity of the bodily principle, soul and spirit. The body or flesh is a material shell. Soul - the inner sensory-emotional world of a person. Spirit - these are the highest qualities and feelings (love, compassion, kindness, etc.), conscience, intuition. All these beginnings are closely related to each other. Thus, it is said that the body is the house and mirror of the soul, and the soul is the house and mirror of the spirit. The soul without the gift of the spirit is not capable of intuition, remorse, true love and compassion. Bodily death comes from breaking the connection between soul and flesh, "spiritual death" - from breaking the connection between soul and spirit. A person can be alive (have a soul with various feelings and experiences), but spiritually dead.

“The Spirit is Fire, the Light of the soul,” says folk wisdom. If this light manifests itself, burns and shines, we can speak of the manifestation of spirituality. Thus, spirituality - this is a holistic unity of the mind, will and feelings aimed at the good and a better future, this is a manifestation of the highest human feelings: love, compassion, kindness, honor, dignity, striving for the sublime, beautiful and perfect.

The idea of ​​"spirit" as a world of the supersensible, mystical, incorporeal was already in primitive man. This was manifested in the faith of primitive man in the presence of a spirit, a soul in a person, animals, plants and objects.

The development of the concept of spirituality is associated primarily with the emergence of Christianity. It approved the advantage of spiritual life, the sinfulness of the flesh and the cult of martyr asceticism in the name of spiritual salvation. God was considered the source of spirituality.

The Renaissance and New Ages approved the principle of humanism, where the idea of ​​spirituality was associated with the assertion of the greatness of the will and mind of man himself. A man-doer, a man-creator is capable of the greatest accomplishments - scientific discoveries, masterpieces of art, inventions, an indomitable desire for freedom. A reasonable person is a cognizer, penetrating with an inquisitive mind into the secrets of the universe, opening a new facet of spirituality.

The modern concept of spirituality connects intelligence, faith and will. Intelligence , aimed at comprehending the essential and universal, appears as wisdom, as the enrichment of the mind with life experience, intense search for meaning. Faith fills with a positive meaning the existence of a person in a world of chaos and recklessness. Will raises a person above petty fuss, fills life with the concentration of spiritual quests. Horizon spirituality can be imagined based on two long-known triads: truth - goodness - beauty and Faith Hope Love .

The theoretical analysis of the problem of spirituality begins with the opposition of spirituality to the material, utilitarian principle. The relationship between material and spiritual needs is complex and ambiguous. Material needs cannot simply be ignored, the benefits of well-being and comfort cannot be neglected in the name of intrinsically valuable spirituality. Strong material, economic, social support, solving everyday problems, can facilitate the path of a person and society to the development of spiritual needs. But the focus on material goods, on possession, on consumption can, in turn, absorb all forces, displace spirituality, set those value orientations that completely close the circle of human life on the pursuit of luxury and wealth.

So, spirituality- a complex formation, a phenomenon of the cultural life of a person and society. Theoretical analysis of the phenomenon of spirituality is associated with the identification of the main types spiritual values.

1. Worldview spiritual values

We can conditionally distinguish three main types of spiritual values ​​- these are the values philosophical and ideological, moral and aesthetic.

Worldview values - these are values ​​that express principles, ideals, basic life guidelines that relate a person to the world.

Key worldview concepts - A life , Death , Immortality . Human life as a value, the desire for immortality, the willingness to accept death as deliverance from painful and aimless wanderings - in the works of philosophy, literature and art, we will find many shades and turns of this problem. The ideological confrontation between life and death is revealed as a confrontation wars (destruction, aggression) and peace (peace, joy and happiness). Life and death are connected with the correlation of man and time. Eternity and Time , past, the present, future, story and fate, memory These are also unique ideological values.

worldview values ​​are Space , Universe , Earth , Nature ideas about which have changed from era to era. Earth, Water, Air, Fire, Sky, Stars, Wind, Thunderstorm- these values ​​were also experienced by man, interpreted and reflected in mythology, philosophy, art.

Space, Time , Motion - characteristics of the material world and at the same time categories that are significant for human consciousness. Space a person fills with objects created by him, structures, shapes, cultivates and decorates. At the same time, he is fascinated by the landscape outside the window, he admires the endless expanse of the ocean - this is also the space of his life. Time - not just a record of seconds, minutes and hours. This is the age of a person, whole worlds of values Childhood, Youth, maturity, old age. Time is a stream of life filled with memories and emotions, a kaleidoscope of impressions. Motion - a worldview universal that characterizes the constant variability of the world, energy possibilities, and the creative activity of a person.

And, finally, worldview values ​​determine the attitude towards a person, the idea of ​​his place in the world. These values ​​include Humanism , Individuality , Creation , freedom . These values ​​lie on the border with the following type − moral values.

1. Moral values

regulate relations between people from the position of confrontation between what is and what should be. These values ​​are the subject of study of a special philosophical discipline - ethics (the science of the relationship between morality and morality).

The main categories of morality - Good and Evil . Like light and darkness, they are constantly fighting in the human world and in the human soul. Ideas about good and evil determine the interpretation of such moral values ​​as humanity , mercy , justice , dignity , honesty , decency , benevolence . This is, as it were, a global level of morality, at which a person feels himself a part of all mankind. "Golden Rule of Morality" , which has a number of formulations, is reduced to the following: “Do (do not act) in relation to another as you would like to be acted (not acted) in relation to you”.

Morality also regulates relations between groups of people, such as social strata, estates, nations, classes, organizations, collectives. Here we are talking about such moral values ​​as loyalty , honour , responsibility , duty , patriotism , collectivism , industriousness , conscientiousness .

Relationships between relatives and close people are associated with such values ​​as Friendship , Love , Motherhood , Politeness , Tact .

Morality as a phenomenon of spirituality is not a frozen monolith. The real moral life of man and society is replete with zigzags and paradoxes. Readiness for a moral choice and the development of value orientations as a way for the formation of spirituality, conscience as a kind of moral indicator of spirituality are acquired by a person in a difficult struggle. The path to high morality is the path of conscious education and self-education, requiring effort and labor.

1. Aesthetic values

Aesthetic values - these are spiritual values ​​associated with the identification, experience, creation of harmony. Aesthetic values ​​are associated with a person's ability to deep, strong, vivid emotional experiences, the ability to perceive many shades of moods and feelings. The term "aesthetics" itself comes from the Greek word "esthesis", meaning sensory perception. Aesthetics - as a special philosophical science - examines in detail the essence and specificity of aesthetic values.

the beauty and Harmony - basic aesthetic values. They are expressed in the human need to identify, maintain harmony, achieve universal harmonization of human relations with the world, with other people and with oneself. Such harmonization of relations causes a feeling of psychological comfort, pleasure, pleasure. Harmony is experienced reverently and with inspiration, giving birth to beauty.

The main aesthetic values ​​are also beautiful , sublime , tragic and comic . Beautiful is distinguished by special expressiveness, harmony is most fully revealed in the beautiful. Beauty is inherently human; closely connected with humanistic values ​​such as life, freedom, kindness, love. It is no coincidence that in ancient mythology, Beauty and Love united in the image of the same goddess - Aphrodite (Venus). Beauty is attractive and valuable in itself, in the beautiful a person is open to the world, he is ready to accept beauty and trust in it.

Sublime takes a person beyond the boundaries of the existing, beyond the limits of the mastered and reachable, beckons to infinity, aspires to the higher, mysterious, eternal. It lifts a person above the world of everyday life, everyday life, vain trifles, dullness and boredom. The abyss of the ocean and the bottomless sky, majestic mountain peaks and starry expanses, heroic deeds and manifestations of human genius - all these are the faces of the sublime.

tragic- a category that captures the violation of harmony, crisis, death, enmity, conflict. Tragic events are full of human history - these are wars and revolutions, irreparable losses and collapsed hopes. The tragic occurs when a person collides with uncontrollable forces and elements of nature such as a storm, fire, flood and much more. The struggle between knowledge and faith, feeling and duty, good and evil unfolds tragically in the soul and consciousness of a person. Tragic discord can manifest itself as the antagonism of the beautiful and the ugly in culture, life, and art. Human life is tragic in essence, because it inevitably ends in death. The perception of the tragic is related to the effect catharsis. Catharsis - purification by suffering, a strong emotional shock that tempers a person, instills in him courage and stamina. It is like the remelting of negative emotions into positive ones. When we perceive the tragic, we experience pain, sorrow, and torment. But there is a miracle of purification of the soul. Compassion, empathy, overcoming one's own egoism leads to insight, enlightenment. Without this effect, the emotional world of the individual becomes flawed. The harsh school of the tragic is a school of reassessment of values, measurement of human relations and actions.

However, revaluation of values ​​can also be carried out in the form comic . The nature of the comic is to reveal the true essence of the insignificant, pitiful, empty, hiding behind a mask of importance and greatness. A frequent companion of the comic is laughter. A person gets tired of excessive seriousness and peace. Comic options are varied: irony, humor, sarcasm; satire, parody, anecdote, etc. Ridicule, ridicule, comic rethinking helps to get rid of the inert, obsolete, hindering the movement forward. The ability to treat yourself with humor is the first step in overcoming shortcomings.

It is necessary to mention the existence of two more types of spiritual values. It is they who carry out the synthesis, the combination of worldview, moral, aesthetic values. These are the values religious and values artistic underlying art. The philosophy of religion deals with the study of religious values. The theoretical analysis of art and artistic values ​​is carried out by such a discipline as cultural studies.

Thus, the content of the concept of "spirituality" is revealed in the understanding of worldview, moral and aesthetic spiritual values. In reality, in the life of a person and humanity, these values ​​form an indissoluble unity, intertwine and interact with each other.

MAIN CONCLUSIONS

Spirituality- this is a holistic unity of the mind, will and feelings aimed at the good and a better future, this is a manifestation of the highest human feelings: love, compassion, kindness, honor, dignity, striving for the sublime, beautiful and perfect. The content of the concept of "spirituality" is revealed in the comprehension of worldview, moral and aesthetic spiritual values.

Worldview values- these are values ​​that express principles, ideals, basic life guidelines that relate a person to the world (Life, Death, Immortality, Universe, Earth, Space, Time, Movement, Humanity, Creativity, Individuality, Creativity and others).

Moral (moral) values regulate relations between people from the position of confrontation between what is and what should be (Love, Good and Evil, Duty, Loyalty, Friendship, Humanity, Compassion, Responsibility, Honor, Dignity and others).

Aesthetic values – these are spiritual values ​​associated with the identification, experience, creation of harmony (Harmony, Beauty, Beautiful, Sublime, Tragic, Comic).

In reality, in the life of a person and humanity, these values ​​form an indissoluble unity, intertwine and interact with each other.

Questions and tasks for self-control on topic 4

The spiritual values ​​of a person testify to his highest level, to personal maturity. By its nature, spirituality itself is not so much a structure, but a way of human existence, which includes responsibility and freedom.

It is these values ​​that help each individual to break out of the environment of isolation, limited only by material needs. Thanks to them, a person becomes a part of the creative energy of higher powers. He is able to go beyond his own inner "I", opening up in interconnection with the world at a higher level of development.

It is important to note that spiritual values ​​motivate a person to perform certain actions that are radically different from ordinary, mundane ones. In addition, they act as a kind of prerequisite for responsibility, granting personal freedom, infinity.

Types of spiritual values

1. Meaningful values are ideals, the main life guide that connects the universe of the individual with dehumanized existence. They carry a purely individual character, both for the person himself and for the history of each culture. The main concepts inherent in this species are life and death, the opposition of good and evil, peace and war. The past, memory, future, time, present, eternity - these are the worldview values ​​that are subjected to comprehension by a person. They form an idea of ​​the world as a whole, which is undoubtedly characteristic of every culture. In addition, such ideological and philosophical values ​​help determine the attitude of each of us to others, about the place in this world. Ideas about individuality, freedom, humanism and creativity help us in this. It is worth noting that they border on the values ​​belonging to the second type.

2. Moral relate to those spiritual values ​​that help the individual to regulate her relationship with people from the point of view of the eternal struggle between existing and proper actions, concepts. This category of values ​​is associated with such unwritten laws as: prohibitions, principles, norms, prescriptions. The main ones here are good and evil. A person's idea of ​​them determines, first of all, his interpretation of the following values: dignity, humanity, justice and mercy. It is with their help that a person is able to see himself as a part of all mankind. Thanks to these concepts, the main, “golden” rule of morality is formulated: “Do with others the way you would like to be treated towards you.” Moral values ​​regulate relations between communities, groups of people and also includes the following concepts:

• conscientiousness;
• loyalty;
• patriotism;
• duty;
• honour;
• collectivism;
• diligence;
• politeness;
• tact.

3. Aesthetic values associated with the creation of harmony, its identification. The feeling of psychological comfort comes precisely when the individual manages to establish relations with the world, with others and with himself. This category of spiritual values ​​plays an important role in a person's life, because they are closely related to his emotional culture, the ability to experience the strong, the ability to feel different shades of feelings and moods. Aesthetic values ​​constitute ideas of integrity, perfection and include: comic, beautiful, tragic and sublime.

Spiritual and moral values

Moral values ​​are a set of norms that form the moral code of each person. They, along with the spiritual, form the basis of society. Thus, spiritual values ​​are a measurement of life not by the number of new material acquisitions and a sum of money in a wallet, but moral ones - principles that are fundamental for a person in any situation. She will not violate them under any circumstances.

How to understand what is the difference between spiritual and material values? What are the options for personal development in this regard and what to expect on each path of development? Let's take a closer look at these current issues in more detail later in the article.

Human values: a general concept

To begin with, it is worth understanding the concept of “value” in general: what is it in the universal human understanding? The word "value" comes from the word "price", that is, it is something that has a price, significance, weighty preference, expressed in various objects of both the material and subtle spiritual worlds.

The main types of human values ​​are divided into three groups:

1. Spiritual - something that does not have a pronounced physical form, but at the same time significantly affects the quality of life of both an individual and society as a whole. They are usually divided into personal ones, that is, they are important for a particular individual, group ones - having weight for a certain group of people (communities, castes, nationalities), as well as universal ones, the significance of which is not affected by the level of consciousness or life of a person.
2. Social - a type of values ​​that is important for a certain circle of people, but there are individuals for whom it is absolutely not important, that is, it is not something necessary for a fulfilling life. A great example is the ascetics in the mountains of Tibet, hermits living alone in the forests or traveling the world.
3. Material - this type of values ​​is predominant for more than half of humanity, as it has become the basis for another status - social. The basis of material value is not only objects of personal property, but also the surrounding world.

All kinds of values ​​have in themselves the main reason and driving force for the development of an individual, group, society or humanity as a whole, which is an indicator of success and progress.

In various life situations, a person is sometimes forced to make a choice between the development and nourishment of the material or spiritual world, which determines the further development of the individual, and hence the overwhelming majority of society.

Spiritual values ​​- the litmus of the morality of society

There are several types of spiritual values, and all of them are based on one goal: to make the individual a more developed personality from the point of view of the non-material world.

• The fundamental values ​​of life are freedom, love, faith, kindness, peace, friendship, nature and life in general. The absence of these factors calls into question the further development of man, even at a primitive level.
• Moral values ​​determine the relationship between people from the standpoint of morality. This is honor and honesty, conscience, humanity and compassion for all living things, respect for age and experience.
• Aesthetic - associated with the experience of beauty and harmony, the ability to enjoy the moment, sound, color and form. The music of Beethoven, Vivaldi, the paintings of Leonardo da Vinci, Notre Dame Cathedral and St. Basil's Cathedral are the aesthetic values ​​of humanity outside of time. For a specific person, a figurine donated by a loved one, or a picture drawn by a three-year-old kid can become such an important object.

A person who lives by spiritual values ​​will never have a doubt what to choose: attend a concert of his favorite artist or buy the fifth in a row, but very fashionable boots. For him, the duty to aging parents is always primary, he will not be able to satisfy his egoism and send them to a nursing home.

Public or collective values ​​of a person

The social values ​​of a person are twofold: for some they are primary and highly important (politicians, actors, clergy, world-class scientific researchers), for others, on the contrary, they do not play any role, and it is absolutely unimportant to a person what others think of him and what position he ranks on the social ladder.

All types of social values ​​are divided into several types:

Political + social ladder level: For some people, it is extremely important to stand at the helm of power, to be respected and honored by everyone.

Communicative - it is important for the vast majority of people to belong to any group or cell, whether it be "Krishna Consciousness" or a circle of cross-stitch lovers. Communication by interests gives a feeling of being in demand, and therefore, of importance for the world.

Religious: For many people, belief in divine powers and the rituals associated with it in daily life provide a foundation for later life.

Natural and economic (environment-oriented): few people want to live in ecologically hazardous areas, places with strong gas pollution or seismically hazardous areas - this is an indicator of personal natural values. At the same time, the concern of humanity as a whole about the environment is also included in this section, as well as the conservation of rare animal species.

Material values ​​- the main incentive of the modern world of consumers

All physical objects that make a person's life as comfortable as possible are material values ​​that supposedly make life happier and more diverse.

Unfortunately, modernity is too preoccupied with caring for the external, material world, and few people really realize that houses, cool cars and closets full of clothes, as well as iPads, are only temporary and imaginary values ​​​​that are relevant only to a limited extent. habitual life. And if you move a person without his “toys” to a space independent of them, then he might be able to realize that these things, in fact, are worth nothing and are not primary values.

Personal values ​​of an individual

This type of values ​​is a combination of all the above aspects, but taking into account the individual priorities of a person.

So, one person in the first place will have a desire to achieve a high position in society. So, its main value is social. Another will have a sincere desire to understand the true meaning of being - this is an indicator of spiritual value, which is above all.

A person's priorities in choosing personal values ​​are an indicator of a highly developed being.

All kinds of values ​​of an individual perfectly show who a person really is and what awaits him in the future, because it is pointless to ignore the previous experience of many thousands of people. If a person has chosen material goods as a priority, believing that they will make him happy for life, then he will eventually understand (if not stupid!) That all these “toys” that come and replace each other give a feeling of happiness and satisfaction for a short time. , and then again I want something else.

But people who have chosen a spiritual path and high values ​​not only know, but also feel that their life is full, interesting and without capital investments: it doesn’t really matter to them whether they have a popular brand car or an old Moskvich - after all, their happiness does not come from the possession of things, but lies in the love of life or God.

Can all three types of values ​​coexist peacefully in the mind of one person?

This idea is very well illustrated by Krylov's fable "The Swan, Cancer and Pike": if you rush in all directions at once, then in the end nothing moves anywhere, it remains in place. But a group of like-minded people or a nation, and indeed all of humanity as a whole, is quite capable of such a task: some will be responsible for material values, using them for the benefit of everyone, while others will raise the spiritual level, preventing society from morally decaying.

Value - the positive or negative significance of the objects of the surrounding world for a person, social group, society as a whole, determined not by their properties in themselves; the criterion and methods for assessing this significance, expressed in moral principles and norms, ideals, attitudes, goals. Everything that is dear to a person, vital, which determines his attitude to reality, is usually called values. They were formed along with the development of mankind, its culture.

- What are the values?

1. Material (contribute to life):

Protozoa (food, clothing, housing, household items and public consumption);

Higher order (tools and material means of production).

2. Spiritual - values ​​necessary for the formation and development of the inner world of people, their spiritual enrichment. Both material and spiritual values ​​are the result of human activity. Spiritual values ​​are special. What are they and what effect do they have? Books, paintings, sculptures are not just things. They are designed to evoke high feelings in a person. But they also have practical significance - they influence the life of an individual and society as a whole with their content. Science, art, universal moral and moral norms - without mastering them, there can be no spiritual person. And from here, without this there can be no material, technical, intellectual breakthrough into the future, there can be no proper human communication in the high sense of the word. So, the most important condition for the formation of a full-fledged, moral personality is the assimilation of spiritual values. But a moral person is not just the assimilation of spiritual values, but, most likely, it is the quality of our achievements, relationships, which is ultimately an indicator of our internal maturity. And, of course, each person independently selects, forms his own values, he takes them from society not automatically, but consciously, as if accumulating what he personally considers most necessary.

Religion is a special form of human self-consciousness, i.e. a kind of "mirror" in which a person sees himself, his own image. Religion is also considered as a special kind of spiritual development of reality, the earliest in terms of historical time of occurrence and stable in terms of distribution. There is no consensus in science and philosophy on the question of the reasons for the origin of religion, but there is a rather traditional opinion about its evolution from the earliest primitive beliefs (family cults) to the emergence of the institution of the priesthood in monotheistic beliefs (recognizing only one deity as supreme, these include: Judaism, Christianity, Islam, etc.) and polytheistic beliefs (numbering a numerous pantheon of gods, these include: Hinduism, Shintoism, Buddhism, etc.). A characteristic feature of religion is its conservatism, understood as traditionalism - the unchanging adherence to the sacred tradition. Religious thinking is distinguished by irrationality and belief in the supernatural, it is deeply symbolic and does not need formal logic to understand and explain the sacraments. The religious beginning of culture is opposed to the secular, which recognizes the exceptional position of the human mind, capable of subverting belief in the supernatural. A side manifestation of religious thinking is the fanaticism of faith, the product of secular (secular) thinking is militant atheism. Freedom of conscience regulates religious and secular opposition in culture, proclaiming an equivalent value, both belief in the supernatural and belief in its absence. Religious beliefs and atheism, in turn, form an antagonistic system of values. Religious values ​​are associated with worship, atheistic - with its debunking. In many religions, the ultimate destiny of a person is seen in communion with God - through deification, through personal improvement and salvation. God here acts as an absolute, and morality - as one of the means for a person to acquire this absolute. God has commanded and sanctioned basic moral values ​​and requirements. Accordingly, everything that brings one closer to God elevates a person. The highest values ​​are the values ​​through which a person joins God, the lower ones are those that turn a person away from God. Otherwise: through higher values, a person gets the opportunity to transcend, go beyond the limits of his private existence, rise above them, and focusing on the lower ones, the individual is mired in everyday life and vanity, dooming himself to spiritual vegetation in the indulgence of the flesh. Freedom is one of the most important religious values. In Christianity, the likeness of man to God is manifested, in particular, in the gift of freedom. God has given man freedom, and only the truly free come to the true God. To force a person to believe is to force him to worship false gods. "The Almighty turns minds to faith with arguments, and the heart with grace, for His weapon is meekness. But to turn minds and hearts with power and threats means to fill them not with faith, but with horror" (B. Pascal). The inhuman excesses of the Christian past and present are vivid examples of betrayal of religious precepts. In the absence of direct pressure, indisputable authority, a person can himself, upon reaching the ability and desire to think, independently, from a variety of values, choose for himself those that seem true to him or come to his taste. These values ​​lead among themselves, in the mentality of the individual, either a dialogue or a war. We can say that they are our gods if we give them the most honorable place in our lives. The Apostle Paul writes that "there are so-called gods, either in heaven or on earth - since there are many gods and many lords", but "we know that an idol in the world is nothing, and that there is no other God than One" . In the "Epistle to the Colossians" he gives a broader understanding of idolatry, calling such debauchery, immorality, passions, bad desires, greed. Thus, God for us is everything to which our heart "sticks" (M. Luther). It can be not only the Creator, whom a person easily replaces with an idol, justifying by faith in him the desire to forcibly protect other people from delusions, fanaticism, intolerance, atrocities. For us, both ourselves and our desires or a nation, state, humanity, culture and its values, etc. become gods. It is impossible for a person to get away from the act of value preference. In this sense, freedom of choice, wrote M. Scheler, he only consists in choosing from a set of values ​​a good and reasonable or bad idea of ​​the absolute, contrary to reason. Note that the whole system of human life, its culture and civilization depends on the choice of value. Under these conditions, freedom of thought, conscience, religion and belief are an antidote to the forcible introduction of any ideology. The understanding (and demand) of freedom in the aspect of religious relations in different historical situations was filled with different content. Under the conditions of the union of state and church authorities, the subordination of the church to the state or the state to the church, ideas arose of the independence of the church from the state, mutual non-interference of church and state in each other's affairs. The dominance of some religious direction and the constraint of heterodoxy determined the formation of the principles of religious tolerance, religious freedom, freedom of religious conscience. The emerging religious pluralism led to the idea of ​​the need to recognize the freedom and equality of religions and beliefs. With the formation and development of legal states, the equality of political and civil rights was formulated, regardless of religion. The expansion of the process of secularization contributed to the emergence of ideas about freedom of conscience, the realization of the right not only to practice religion, but also to not practice religion, to atheistic beliefs, and the establishment of secular state education and upbringing. The historical experience of our country shows the negative consequences of the idea of ​​a state religion and the violation of freedom of conscience associated with it. Under conditions of lack of freedom, religion itself and its values ​​degenerate. Thus, many Russian thinkers associated the social catastrophes that occurred in Russia in the 20th century with the fact that the Russian Orthodox Church, which was in the position of a servant of tsarism, had lost the trust of the people. A significant part of it, freed from the need to double-check their daily existence, has degenerated into an ossified organization that does not meet the demands of life, the spiritual needs of people. And the personality cult of Stalin, in which the state power came to its own self-deification and established itself as the highest value, led to a significant demoralization of society, when class values ​​were placed above kindred and universal ones. A secular state that protects the freedom of conscience of its citizens promotes the unity of society, built on tolerance, respect for the rights and dignity of the individual.

54. Freedom as a value. The problem of freedom and responsibility. The value of freedom is the value of personal, purposeful improvement of existence (life, reality). Freedom is a humanistic value, since it affirms the dignity of a person as a creator, the significance of his self-determination for the good. In its most general form, freedom is such a state of human life that characterizes the extent to which a person independently chooses and implements the best of what is possible. The rationalist G. Leibniz writes: “To be determined by the mind for the better is what it means to be the most free.” In European culture, the understanding of freedom as a recognized and mastered necessity prevails. Freedom is one of the most important categories of social philosophy, characterizing the range of a person's ability to act in accordance with desires, intentions, and interests. It can be internal and external. Inner freedom is freedom in consciousness, in thoughts, psychology, freedom of conscience. This implies: a high level of spiritual aspirations, free, liberated thinking, the right to profess any religion or not to profess any, the freedom of each person to decide for himself the fundamental question of philosophy: “is life worth living or not worth living ...” (L. Camus ). External freedom connected with the objective possibilities of society to realize the aspirations, plans, value orientations of the individual. We are talking, first of all, about economic freedom (the choice of types of professional activity, the degree of freedom from exploitation, the degree of freedom to make economic decisions, the level of material well-being and material dependence of the individual, etc.). The next aspect of society's capabilities is the degree of political freedom, the establishment of the principles of the rule of law. This is such a set of civil rights, freedoms and duties that provide the most complete expression of the will of the people, each member of society regarding the national state structure, security of the individual, freedom of movement and place of residence, etc. As you know, there is no absolute freedom and cannot be . Absolute freedom for one turns into a lack of freedom for another or can become arbitrariness. People are not free to choose the objective conditions of their activity, they only have a certain ability to prefer the ends and means of achieving them. Therefore, the freedom of human activity is based on the "knowledge of necessity", that is, the objective laws of nature and social development, and lies in the possibility of choice, the ability to make decisions with knowledge of the matter. Freedom is organically, inextricably linked with responsibility. As J.P. Sartre argued, a person is responsible not only for his individuality: he is responsible for all people. Responsibility can also be internal and external. External responsibility is a set of requirements that are imposed on the individual by the family, team, social group, society. There are legal, administrative, moral and other types of it. Perceived by a person as his own, personal, they become the internal motives of his responsible behavior, the regulator of which is conscience. Responsibility is an essential characteristic of a person as a conscious subject. Only a responsible person can freely choose. In the history of philosophy, one can observe two mutually exclusive points of view on the concept of freedom. Some philosophers (for example, Spinoza, Holbach, Hegel) bring this concept closer to the concept of necessity; they either deny the presence of an element of chance in freedom, or downplay its importance. This point of view received its extreme expression in Holbach. “For a man,” he wrote, “freedom is nothing but a necessity contained in himself.” Moreover, Holbach believed that a person cannot be truly free, since he is subject to the action of laws and, therefore, is in the grip of an inexorable necessity. The feeling of freedom, he wrote, is “an illusion that can be compared with the illusion of a fly from a fable that imagines, sitting on the drawbar of a heavy cart, that it controls the movement of the world machine, but in fact it is this machine that draws a person into the circle of its movement without him. known." Other philosophers, on the contrary, oppose the concept of freedom to the concept of necessity and thereby bring it closer to the concept of chance, arbitrariness. The American philosopher Herbert J. Muller writes, for example: “To put it simply, a person is free insofar as he can take on or refuse a matter at will, make his own decisions, answer “yes” or “no” to any question or order, and , guided by their own understanding, to define the concepts of duty and a worthy goal. He is not free insofar as he is deprived of the opportunity to follow his inclinations, but due to direct coercion or fear of consequences, he is obliged to act contrary to his own desires, and it does not matter whether these desires benefit or harm him. Freedom is one of the fundamental values ​​of human existence. It is the original feature, the core of life, and can be defined as a natural, innate property of a person and at the same time his universal possibility. This is the opportunity to be, act, create, improve, and the ability to constrain and kill yourself and others, to do nothing, destroy and degrade. In relation to the last series of actions, freedom is most often called arbitrariness, blind will. The possibilities of freedom are universal. The main thing is that it is able to be the basis of human values, the way and incentive for their acquisition and creation. This makes it especially important, the root value of humanism. Freedom is spontaneous, potentially unlimited and infinite. It is always dynamic and vectorial, i.e. it is always freedom in something, freedom from something, freedom for something. The combination of freedom with reason, benevolence and responsibility is especially important. Its agreement with the latter means not only the voluntary acceptance by a person of responsibility for a freely performed action, but also the free restriction of freedom of oneself in the face of the law, freedom, dignity and value of another person. This does not detract from the importance of freedom, but, on the contrary, realizes its true value. Its agreement with the latter means not only the voluntary acceptance by a person of responsibility for a freely performed action, but also the free restriction of freedom of oneself in the face of the law, freedom, dignity and value of another person. This does not detract from the importance of freedom, but, on the contrary, realizes its true value. However, in any case, the thorny path to freedom cannot justify passivity and cowardice in the struggle for it. Its protection and enrichment requires courage and sobriety of spirit. Humanism is invariably on the side of freedom, for the most humane, life-saving liberation of man from any kind of slavery and violence against him. Freedom requires courage and determination, the ability to live in a state of choice and responsibility, in a situation of greater or lesser instability, risk, lack of success or victory. Humanism believes that the progress of enlightened freedom goes hand in hand with moral progress and the progress of social justice, which are unreal and unthinkable outside of freedom. The problem of freedom in philosophy is comprehended, as a rule, in relation to a person and his behavior. It was developed in such philosophical problems as the freedom of will and responsibility of a person, the possibilities to be free, the understanding of freedom as a force that regulates social relations. Probably no philosophical problem has had such a great social and political impact in the history of society as the problem of freedom. The philosophical solution to the problem of freedom and necessity, their relationship in the activities and behavior of the individual is of great practical importance for assessing all the actions of people. Neither morality nor law can circumvent this problem, because without the recognition of the freedom of the individual, there can be no question of his moral and legal responsibility for his actions. If people do not have freedom, but act only out of necessity, then the question of their responsibility for their behavior loses its meaning. Considering freedom as a generic sign of man, representatives of dialectical materialism saw in it a distinctive feature inherent both in humanity as a whole and in an individual: “The first people who emerged from the animal kingdom were in all essentials as not free as the animals themselves), but a step forward on the path of culture was a step towards freedom" (Engels).

The general meaning of the problem of freedom is connected with answers to the questions: can a person be free, can his actions be considered the result of his free choice, what paths lead to freedom, is freedom absolute or is it only relative?

In their desire to solve the questions raised, philosophers usually considered human freedom in its connection with necessity. Thus, the early Stoics believed that a sage could be free, who consciously obeys the laws of nature and acts in accordance with the cosmic order. B. Spinoza called "the assertion that necessary and free are (mutually exclusive) opposites" absurd and contrary to reason. He himself opposed freedom not to necessity, but to coercion. Pointing out the differences between necessity and coercion, he wrote: “I call a free thing such a thing that exists and acts from the mere necessity of its nature; I call coercive that which is determined by something else to exist and to act in one or another definite way. The philosopher understood freedom as a conscious necessity. Hegel considered freedom and necessity in dialectical unity. The dialectical formulation of the problem of freedom and the need to understand it is to overcome the opposition of the free will of a person to the objective conditions of his activity, to determine the boundaries of necessity, without which the realization of freedom is inconceivable. In Hegelian philosophy, action in the history of necessity appeared as the resultant free activity of many people. Hegel called this the cunning of historical reason. In Marxist philosophy, the idea of ​​freedom as a recognized necessity was considered from a practical point of view. F. Engels emphasized that the knowledge of necessity is only a condition for the realization of freedom, and not freedom itself. Freedom is a real practical activity proceeding from the knowledge of objective necessity. Necessity is contained in freedom in the form of objective conditions of human activity. Knowledge of these conditions allows a person to carry out electoral activities in accordance with their interests and goals. Freedom is the ability of a person to choose decisions, set goals and perform actions in accordance with their goals, interests, ideals, based on the awareness of the properties and relationships of things, the laws of the world around. One can talk about freedom only when there is a choice (the choice of goals of activity, the choice of means leading to the achievement of goals, the choice of actions in a certain life situation, etc.), when the goals do not contradict the objective properties and relations of things and phenomena of the reality around us and when there are necessary conditions for the implementation of the chosen alternative in practice. The manifestation of human freedom is the ability to transform the world around him and himself. So, from the point of view of dialectical philosophy, absolute freedom does not exist. Human freedom is relative, because its existence is limited by conditions and circumstances external to the person. The opposition of freedom and necessity and their absolutization led to such two opposite solutions to the problem of freedom as fatalism and voluntarism. The concept of "fatalism" (from Latin fatalis - fatal) denotes views on the history and life of a person as something predetermined by God, fate or objective laws of development. Fatalism considers every human action as an inevitable realization of the original predestination, excluding free choice. Fatalistic are, for example, the philosophy of the Stoics, the Christian doctrine. The ancient Roman Stoics argued: "Fate guides the one who accepts it, and drags the one who resists it." Teachings in which free will is absolutized and real possibilities are ignored are called voluntarism (from Latin voluntas - will). Voluntarism believes that the world is “ruled by will”, that is, the viability of a creature, individual, community depends solely on willpower. That which has sufficient will is realized and overcomes. Voluntarism is especially characteristic of the ethical irrationalism of Schopenhauer and Nietzsche. Existentialists are also close to voluntarism. According to Sartre, man is "condemned" to be free precisely because there is no determinism in the world. N. Berdyaev interpreted freedom as unwillingness to know the need. “Freedom,” he wrote, “is the power to create from nothing, the power of the spirit to create not from the natural world, but from oneself. Freedom in its positive expression is creativity, the inner creative energy of man. The inseparability of freedom from creativity testifies, in his opinion, that man is not only a natural being; he is a free, supernatural spirit. The interpretation of human freedom as independent of any external causes often turns into unrestricted arbitrariness. This is especially true in socio-political practice. History knows many examples when politicians, ignoring the objective laws of nature and society, tried to change the course of history, to impose their will on it. If voluntarism leads to arbitrariness, permissiveness and anarchy, then fatalism dooms people to passivity and humility, removes from them responsibility for their actions. Freedom of choice and decision-making require courage, creative effort, constant risk and personal responsibility from a person. Responsibility is the conscious implementation of mutual requirements for the individual, the team and society. Responsibility can be personal or collective. At the same time, as human freedom develops, the focus of responsibility gradually shifts from the collective to the individual himself. The question of personal responsibility for one's actions before society, before past and future generations, before oneself is the question of whether a person should be responsible for the consequences of his actions that are influenced by external circumstances, whether he can foresee these consequences. Some philosophers, for example, existentialists, when solving the problem of responsibility, recognize a person as completely guilty of the consequences of his actions, without taking into account the influence of external circumstances. Other philosophers, on the contrary, fully justify a person in that he does not achieve the intended results. Dialectical-materialist philosophy asserts that each person is personally responsible for the content of his activity within the limits of those possibilities that are determined by the achieved level of social development. The wider the real opportunities, the higher the measure of personal responsibility. In modern conditions of a deepening crisis associated with socio-political instability, unresolved global problems, the limits of human life, his intervention in nature and himself should be determined by conscious self-restraint based on the high personal responsibility of each.

Along with material production and material culture, spiritual production and the spiritual culture of society and man stand out. Spiritual production characterizes a person and society.

The spiritual production of a person is a type of social production associated with the activity of consciousness, subconsciousness and superconsciousness (creative intuition) of a person. The result is the production of individual values. They have a value character, first of all, for the person who created them.

The sphere of consciousness can include those products that have a spiritual form and are associated with the production of knowledge, practical skills, ideas, images, and other products. These products can be objectified and communicated to others through language, speech, mathematical symbols, drawings, technical models, etc.

The subconscious includes everything that was previously conscious or can become conscious under certain conditions, these are skills, archetypes, stereotypes, social norms deeply learned by a person, the regulatory function of which is experienced as the “voice of conscience”, “call of the heart”, “demand of duty” . Conscience occupies a proper place in human behavior only when its commands are executed as an imperative, as a duty that does not require logical arguments. The same applies to the feeling of upbringing, responsibility, honesty, so firmly assimilated by a person that he does not detect their influence, which have turned into the inner world of a person.

Superconsciousness in the form of creative intuition reveals itself at the initial stages of creativity, not controlled by consciousness and will. The neurolinguistic basis of superconsciousness is made up of transformations and recombinations of traces (engrams) stored in a person’s memory, the closure of new neural connections, whose correspondence or non-correspondence to reality is clarified only in the future.

The formation of the individual consciousness of a person, his spiritual production, is influenced by both the conditions of his life and those forms of spirituality that are determined by society. Therefore, the spiritual production produced by man will take the form of value only when correlated with the spiritual production of society, without the recognition of which it turns out to be powerless.

The heroes of Ilf and Petrov are spiritually different people. They also have different ideas about values. So, O. Bender dreamed of a million served “on a silver platter”, Shura Balaganov was ready to limit himself to five thousand rubles, Ellochka Ogre dreamed of a “Mexican jerboa”, which would allow her to compare with Vanderbildikha. Everyone has their own ideas about values, as everyone has their own culture.

Thus, spiritual culture sets spiritual values, benefits and human needs. For each individual person, the products of his spiritual creativity are, on the one hand, individual in nature, they are unique, unrepeatable. On the other hand, they have a social, universal nature, since consciousness is originally a social product.

Spiritual values ​​arise as a result of the spiritual activity of society, the individual. Sometimes some researchers identify these phenomena. So, we can meet this kind of statement that “Spiritual activity is a social activity aimed at creating spiritual values ​​and assimilating them by people”. This is not true. Spiritual activity is an activity for the production of a spiritual product. Any activity ends in its result, any production ends with the creation of a product. Practice shows that not every product of spiritual activity is a value of society or an individual. Therefore, not every spiritual activity produces values. An activity that has not found its completion in a product does not create values; a spiritual activity that has not ended with a result remains in the realm of the possible and does not intrude into the realm of the real, and hence the active. Therefore, whether spiritual activity will lead to obtaining a spiritual product is a question. And since the activity is not completed, then it does not become a value in this case.

But even if we receive a certain spiritual product, the question of its value also requires its own special study and practical application. In civilization, there is a social division of labor, sometimes different, and even opposite forms of ownership function. This leads to the emergence of not only alien, but sometimes hostile interests and products of spiritual culture. This leads to the fact that the products of spiritual culture, alien to some groups of the population, are not perceived by them as values, since they were not produced by them and these products do not correspond to their interests. There is no self-identification between a given spiritual culture and the spiritual values ​​of a collective alien to it. But alien social or ethnic values ​​can be mastered and turned into their own.

In civilization, the products of an elite spiritual culture remain alien to the majority of the population. But the assertion of the social nature of production leads to the fact that they begin to be mastered by society, its lower classes. Thus, the noble culture of Russia in the 19th century remained a phenomenon alien to the peasant and proletarian masses. The change in social conditions in post-revolutionary Russia led to the fact that the development of the Russian spiritual heritage became a mass phenomenon. Many norms of etiquette, living conditions, forms of morality, aesthetic ideals began to be mastered by society and become a component of its mass culture.

The situation is more complicated when mastering spiritual values ​​that are hostile to a given subject. Hostile values ​​cannot be assimilated in principle, since they lead to the destruction of the subject of spiritual production, to the destruction of those values ​​that meet his interests. Therefore, spiritual activity, culminating in the production of products that are hostile to a given social subject, does not and cannot act as a value.

Spiritual culture as a value has a number of features compared to material values.

Spiritual production has a directly social character. The products of spiritual activity themselves are originally of a social nature. Therefore, they do not need the approval of their cultural form in terms of value, market relations. But in the conditions of civilization, the spiritual products of culture forcibly and contradictorily acquire value functions and appear in a commodity form. This leads to the fact that in civilization a contradiction is reproduced between the directly social nature of spiritual products and those limited forms of their existence that market production imposes on them.

A word, an idea, an ideal, a norm, no matter in what individual form they exist, are initially products of society and have a directly social character.

Material values ​​in the conditions of civilization cannot establish their social, universal form, bypassing the market. The market is an organic form for asserting the value character of the products of material culture.

Spiritual values ​​cannot be measured by working time, unlike material ones. Since spiritual values ​​are originally of a directly social nature, their production is based on the entire time of society. But in the conditions of civilization there is a certain contradiction between the activity and time carried out by the whole society, and labor time. This leads to the fact that the products of spiritual production also receive a form of existence limited by working time, and their production is carried out in society's free time.

The price of material assets is based on the amount of labor produced during working time. The price of spiritual values ​​is based on surplus labor and product. The totality of spiritual values ​​cannot be exchanged otherwise than for the surplus product of society.

During the exchange and distribution of cultural values, their total amount does not decrease, but does not remain unchanged - it increases. So literacy, a sign of written culture, arises as a local, limited phenomenon, it covers a limited circle of people. Gradually, it spreads among wider sections of the population, the number of literate people increases. But its cultural value in the course of exchange and distribution does not decrease and does not remain unchanged. Another thing is with the material product. Being produced in the course of its distribution, it is exchanged for services, products of mental labor, as a result of which it quantitatively decreases, is consumed, and if it is not reproduced again and again, it may disappear.

In the course of consumption, spiritual values, unlike material ones, do not disappear, but are preserved. Spiritual values ​​are replicated, copied and thus preserved. The assimilation of scientific knowledge by an individual, or by a society, does not detract from the total amount of scientific knowledge, but, moreover, creates better conditions for its production and dissemination. The assimilation of a cultural norm by an individual and by the community as a whole does not at all eliminate normativity from cultural life, but, on the contrary, creates better conditions for the functioning of cultural phenomena in society. The more widespread a moral norm is, the more stable it acquires.

An increase in the amount of material values ​​at the disposal of one person requires an increasing amount of labor and time for their preservation and reproduction, so that further assimilation of material wealth in an individual form becomes impossible. Those. individual consumption of material values ​​is limited at any given moment in time and space. A contradiction arises between living and past labor and the product.

An increase in the number of spiritual values, for example, knowledge, makes their owner more informed, "rich" in the production and consumption of new cultural values. So, a knowledgeable person, informed, receives more information from the same message than an unknowing person. A person who has mastered moral norms and values ​​can endlessly continue the process of his improvement. We can say that there is no limit in mastering spiritual values, but there is a limit in mastering material values. This allows us to say that the area of ​​spiritual values ​​has other properties and relationships than the sphere of material culture, and its laws are not reducible to the laws of material production. One could call a lot of spiritual values ​​a fractal-fractal sphere, different from systems of a different order - organic or holistic.

The values ​​of spiritual culture in modern conditions are increasingly of the author's nature. Karl Jaspers believed that it was the author's character that distinguished the "post-Axial" cultures. If we look at history, we find that authorship appears long before the "Axial Age". Already the laws of King Hammurabi, the sculptural portrait of Nefertiti are related to copyright, not anonymous cultures. But the ratio of these or those in history is changing. The closer to modernity, the faster the role of copyright cultures increases. This is connected, first of all, with the operation of the general sociological law of the increasing role of the individual in history. In the field of transmission and production of cultural values, this law manifests itself especially clearly.

In addition, another regularity of the historical development of culture is superimposed on it, associated with an increase in the role of a person's individuality, with its separation from tribal, family, social, professional ties and relationships. The rapid development of culture already today brings us to a situation in which the free, harmonious development of individuality, regardless of any external scale for a person, social, national, spiritual measure, it will turn into a law of social life and humanity.

In the field of production of spiritual values, their production bears the imprint of the personality of their creator, creator. In the field of material values, the product is mostly impersonal, anonymous.

The time of existence of material culture is limited by physical and moral deterioration. Material culture is constantly in need of renewal, renovation. Spiritual values ​​are not limited in time. Achievements of spiritual culture are imperishable. We admire the cultural monuments of the Antiquity era, for example, the Parthenon, the Colosseum.

Material culture has the maximum value insofar as it is useful. Spiritual culture can have value, being materially useless, spiritually illusory, and sometimes false. So, going west, the ships of Columbus sought to open new routes to the already known India. And when they discovered new lands, the team believed that these were unknown areas of India. So, as a result of illusions, the greatest geographical discovery was made and a new continent appeared on the maps - America.

In spiritual culture, we can distinguish two types of activities:

1. Spiritually productive activity; 2. Spiritual and practical activity.

Accordingly, we can distinguish two types of values ​​of spiritual culture: spiritually productive and spiritually practical.

Spiritually productive activity is an activity aimed at the production of spiritual products - mental, psychic, rational and irrational, scientific and aesthetic, sign and symbolic, etc. Spiritually productive activity is a spiritual activity associated with the transformation of objective reality in the human mind or the processing of past products of spiritual production. The products, the results of this activity, have a spiritual, ideal form and reflect, first of all, the real world of a person. At the center of spiritually productive activity is the activity of cognition of this world and the production of knowledge about it. Although spiritual activity is considered primarily as a reflection of the real world surrounding a person, this process of reflection cannot be reduced only to cognitive activity, the production of knowledge. Reflection and cognition are not identical categories. The process of reflection also includes other types of spiritual activity - the production of moral norms, aesthetic ideals, etc. All knowledge is a reflection, but not all reflection is knowledge. Reflection is not limited to the knowledge of this world, but includes other forms of spirituality - adequately and inadequately reflecting the human world. A specific idea of ​​the value of an object may differ from knowledge about it. For example, we know that tobacco smoking harms not only smokers but also those around them. This is our knowledge. But the value of smoking, for some reason, persists for many people, despite the fact that they know that smoking is harmful to human health. Thus, the value attitude to the world has its own specifics. Reflection processes cover not only cognition, but also include other forms. For example, we admire, admire the sunset. During this period, we do not know it, but we experience it, feel it, rejoice. Accordingly, in consciousness we form mental images in which we reflect the state of our world of feelings, we are able to remember these mental images in order to reproduce them from memory over time. And the value here is the memory of the feelings that we experienced, but not the memory that we once looked at the sunset. Although, we can assume that admiring the sunset can be accompanied by the production of some element of knowledge for us. For us then it will be important to know and remember that on such and such a date, such and such a month, we admired the sunset. In this case, the experiences that we experienced at the same time are not important for us, but for us it is important, the date of the event that is of value. As we can see, one type of activity - spiritually productive, can produce different types of values ​​- sensual, in our case, aesthetic, and cognitive.

A feature of spiritually productive activity is the fact that at the end of it we have a spiritual product that has separated from its creator: a scientific discovery, invention, project, symbol, sign, poem, picture, etc. After that, the spiritual product begins to live its own independent life: visitors to the exhibition look at the picture, the writer's novel is sold and bought up, poems are memorized, etc.

The second type of values ​​is associated with spiritual and practical activities. This is an activity for the development and transfer of human experience, practice, accumulated elements of the values ​​of spiritual culture. This is an activity that is inseparable from human life, does not exist outside of it. Such are the spiritual values ​​that are created by actors, dancers, reciters, ballet dancers, orators, politicians, priests. Morality, art, law, politics, religion, and ideology also belong to the field of spiritual and practical activity. These are spiritual and practical types of relationships. They form spiritual and practical values. These values ​​are inextricably linked to the practical behavior of people. We can talk a lot about morality, morality, teach other people moral standards and behavior. But in practical life we ​​can commit immoral acts. In the first case, our values ​​will remain unrealized, they will exist in the realm of the possible, potential, mental. These values ​​will not receive a real and efficient existence. In the second case, spiritual values ​​will be realized, they, "mastering the masses", will turn into a material force capable of transforming the world.

In a person, both in his historical development (phylogeny) and in his individual life (ontogenesis), different values ​​and different attitudes towards them, value orientations are formed. Man has created a new huge world, unknown to nature. He developed technique and technology, created perfect vehicles and forms of communication, connection and communication. But how can they be used for the benefit of man and mankind, and not for evil? Today, more than ever, the question is: in the name of what does a person exist? What are the values ​​that he should be guided by? What should he aim for? Neither the most advanced technique, nor technology, nor economics can answer these questions; they do not tell us about the meaning of life. We learn about this from art, literature, philosophy, the spiritual sphere of society. People treat them differently.

We can distinguish various value orientations of culture.

1. Conformism. In this case, the individual adapts to that system of values, rules, norms, prohibitions, ideals that were not created by him, before him and which he must master. In this case, the experience of past and gone generations determines and limits the forms of behavior of the living and the living, dictates to them its own, limited, measure of development.

2. Uncultured, asocial. This type of orientation is characterized by the rejection of the experience of the past, those cultural values ​​that have been created and accumulated by past and outgoing generations of people. In this case, the individual refuses the cultural heritage, denies its historical value, tries to impose on society his own, sometimes individualistic ideas about cultural values ​​and rules of conduct. For people who have chosen this path, the past culture appears as a hostile force that destroys them, which in turn is subject to denial. This is typical for the behavior of criminals, traitors, "reborn", representatives of socially antagonistic groups.

3. Alienation. This type of value orientations is typical for people who perceive the current culture as an alien, neutral, unnecessary, unfamiliar system of values, to which they develop an indifferent, indifferent attitude. For these people, the position of apathy, “non-participation”, “non-action”, non-participation in cultural values ​​is characteristic.

4. Transformation. A person of this orientation chooses the path of creative assimilation of the values ​​of the past, in which everything that contributes to the progressive development of the culture of society and man is selected and inherited. In this case, the individual becomes a conscious participant in the process of creating new cultural values. Paraphrasing V. Khlebnikov, we can say that the stellar road of mankind has been divided into the Milky Way of acquirers and the thorny path of inventors. Favorable conditions for creativity are not always provided for the creators of a new culture. As a rule, they meet misunderstanding among their contemporaries, and even rejection. Because of their independent position, their personal life is most often tragic, conflicting. They are inconvenient for the layman with their eccentricity, dissimilarity to "everyone". As I. Severyanin once wrote:

Artists, beware of the bourgeoisie!

They will deprive you of your gift

With my hostile sleep

With his body hurdy-gurdy;

They will start a fire

In the soul, where the law is lawlessness.

Each person, social group, nation, at first glance, has its own values, sometimes unlike the values ​​of others. But recently, in conditions when the processes of establishing the social nature of production began to acquire a global, global character, the question of universal human values ​​has arisen.

Cultural universals underlie the existence of universal values. Cultural universals include those cultural phenomena that are common to all peoples, regardless of their skin color, religion, economic status. For example, game, sports, clothes, household utensils, dancing, etc.

Recognition of the existence of not only material, but also spiritual values.

Recognition as values ​​not just objects that have a physical, bodily, material nature, but also those of a social nature, i.e. being public relations.

Recognition as values ​​not only social objects - norms, institutions, rituals, but also their creators and bearers - people, labor collectives, ethnic communities and groups, associations and organizations.

Recognition of values ​​that are not only individual, national, but also global in nature.

We can divide universal human values ​​into a number of types in accordance with what spheres of public life they cover: economic, social, political, spiritual.

Cultural common human heritage - everything that has been “cultivated” by man and mankind during his existence on earth, the products and results of labor, activities, many generations of people: fields and forests, parks and gardens, buildings and structures, means of communication and communication, discoveries and inventions, knowledge and ideas, norms and ideals.

Human value is made up not only by finished products of activity, but also by various types, forms, methods of labor and activities of man and mankind, which are aimed at preserving and increasing the cultural universal heritage, as well as transferring it in the form of tradition, heritage, to a new, younger generation.

Human values ​​are formed as a result of the approval and special, cultural attitude of people to their common heritage. This attitude appears in the form of social norms, laws, ideas that have a universal status.

Universal human values ​​include those that characterize the behavior of an individual or human communities, as well as the relationship between them.

The universal values ​​are:

Humanism, respectful attitude, tolerance and tolerance in communication between people.

Freedom and personal integrity.

Equality of all before the law and recognition of this equality by all mankind.

Personal and family life, the right to create a family and its preservation.

Freedom of thought, conscience and confession.

Work and protection against unemployment, which ensures the social and private life of a person.

The right to education, health care, health care.

Each individual has the status of a citizen, which means that he is recognized as a full participant in legal relations.

The presence of property in one form or another - public or private, personal or collective.

Participation in political life in organized or unorganized forms, in managing the affairs of society and the state.

An important role in relations between people is played by interstate and international values.

Peace among peoples, the exclusion of wars as a means of resolving contentious issues.

The rights of peoples to self-determination up to the creation of their own state.

Sovereignty of peoples, recognition of the supremacy of the rights of the people in solving political, economic, social problems and a number of others.

A person is surrounded by full-flowing flows of information, he has accumulated huge reserves of knowledge, he is possessed by all sorts of desires and dreams. Without the right value orientations, all of them can pass a person by. It is very important to develop a correct view of the world, to formulate your own goals, guidelines in life, to be able to correlate them with the megatrends that will be characteristic of the culture of the 21st century. American futurologists D. Nasbitt and P. Eburdin identified ten main trends that await human culture. These include the global economic boom of the 1990s, the rise of free-market socialism, the privatization of the welfare state, the rise of the Pacific region, the decade of women in leadership positions, the rise of biology, the revival of the arts, the universal way of life, the religious renaissance of the new millennium, the triumph of personality . As you can see, the last four megatrends completely cover the world of values ​​of spiritual culture.

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