Here I am, looking through the various definitions of common sense that exist in different fields of science. So much muddy stuff is piled up that the very intuitive concept of common sense we know disappears. That’s right, common sense is an intuitive concept or, to put it differently, it is one of the initial concepts of a person’s inner world, not defined by other concepts.
First of all, I must say that what we intuitively understand as common sense is one of the key mechanisms of our intellect, or, in other words, the mechanism on which our common sense relies in its work. There is another “unsound” key mechanism for arbitrary combinations. This other mechanism provides us with unexpected solutions and “crazy” ideas, some of which, after being coordinated with common sense, turn out to be useful for practical applications or simply for the purposes of knowledge, which have not yet found such application.
However, over the last century, starting with the great inventor in the field of philosophy - Einstein - the following custom has come into use: if the “theory” does not correspond to common sense, then common sense is wrong. And in general, they say, the world is not the way it is seen from the point of view of common sense and common sense. As a result, all sorts of “curvatures of space”, “spaces with geometry”, “collapsed dimensions of space” and other statements appear, thrown without brakes into the environment of communication of ordinary citizens.
Naturally, since the advancement of such ideas, which are not legitimate from the point of view of common sense or common sense, is hampered by this same common sense, then over the last century this common sense has been subject to an avalanche of criticism from theoretical physicists, as well as philosophers who have no brains in that part, where it should be independent opinion. True, sensible statements are still made by Russian philosophers who do not forget about their own common sense, but they are made casually, in a half-whisper, without clear accents, otherwise the works of these philosophers simply would not be published.
Yes, that's right. Theoretical physicists are people. They have a natural desire to self-realize, even if this self-realization lies somewhere in the area special theory relativity with its non-simultaneous “simultaneity” or in the more modern string theory with its folded dimensions and other miracles. Well, after all, even those who, due to certain circumstances, have moved away from the positions of sanity and sound mind also want to eat. As a result, powerful clan structures arise in science not only in our country, but also in other countries. to a greater extent abroad, where the positions of common sense are denigrated and, as far as possible, the possibilities of exponents of such positions that correspond to common sense are limited.
But common sense is, as already said, the mechanism of our thinking. We should not criticize him, but try to understand and improve him more deeply.
What do we internally feel behind this concept of “common sense”? Probably, the French writer and artist Max Jacob conveyed this feeling most accurately: “Common sense is an instinctive sense of truth.” Well, then, with your permission, I will say about what I feel, because I have no one to refer to in this extremely unmanifested question about common sense, or rather about common sense itself, and not about its various side interpretations.
Common sense coexists, in the inner world, with feelings of honesty and sincerity. Perhaps even these sensations are actually elements of the mechanism of common sense. If analytically thinking person(this is not for the one who prefers to travel in time and in parallel worlds) throw into his consciousness without a clear explanation in the language of ordinary communication the idea of “distorting space” or something similar and this idea will be accepted as legitimate, then the subconscious will perceive this idea, which is not based on the language of common sense, as an internal lie. A lie, I tell you, is not harmless, but destructive to the psyche and intellect. There are studies and articles about this, for example, by Chinese scientists. It is through the feeling of resistance to this lie that we feel the work own mechanism common sense.
Common sense, like common sense, manifests itself through certain characteristics and elements. First of all, common sense relies on initial internal representations - those that are not defined by other concepts. He, common sense, builds a model of the world, consisting of supporting unchangeable and maximally isolated concepts or some kind of pure standards. Space in this model does not include any properties of matter, since space does not consist of anything. For this reason, space is absolute and unchanging, and it cannot be otherwise. Space, like all other intuitively clear concepts, is abstract concept, which, if necessary, opens to specific examples. Time is also an absolute standard of motion, which can be represented by the course of an ultra-precise clock, but the course of which, unlike real clocks, cannot under any circumstances slow down or speed up. Local models of “curved space” and “slowing down time” can, if their essence is understood, be explained in the language of common sense, but should not contradict it. Thus, the concept of non-simultaneous “simultaneity” in the language of common sense means the non-simultaneity of receiving messages about events, which in fact corresponds to the operational definition of time in the special theory of relativity, but not to the fact that simultaneity can have some kind of mathematically “sanctified” mystical meaning.
The concept of "relativity", in the overextended sense on which physicists and philosophers have become obsessed, especially since Ernst Mach, is not an element of the common sense model of the world. For example, I know even without explanations from the sages of physics and philosophy that back side globe standing man He stands upside down towards me. But according to common sense, I always have absolute point reference - its own location - and in it it is unambiguously determined where there is down and where is up. Likewise, when launching ballistic missile, which I had to observe, calculations are carried out specifically at the launch point, and not regarding the distance of the Earth from the “stationary” rocket, etc. Common sense in its guidelines always chooses some absolute point of reference, and not some abstruse “relativity”, a clear definition of which I have not found anywhere.
Common sense, as a mechanism of sanity on which common reason relies, in its judgments uses only initial concepts or concepts defined through initial ones. The phrase from dialectical materialism: “space and time are the universal forms of the existence of matter” is nonsense for common sense, because this phrase is not connected with the original concepts of the inner world with which common sense operates. With some effort, this phrase can be translated into the language of “common sense”, but this will already be an interpretation, possibly different from the meaning that the one who invented the said phrase had in mind.
One of the properties of common sense is precisely that it takes into account more possible interpretations of any phenomenon or statement than is usually done in scientific constructions. For example, the Michelson-Morley experiment is interpreted as a result reflecting the constancy of the speed of light. But really in similar experiments only the interference of two rays of light is taken into account, and this is no longer the same as the actual speed of light. And nothing proves that the speed of light in experience is the same in two mutually opposite directions, and the interference does not depend on side factors, etc.
In the modern physical paradigm, an inertial system is considered as a system that is not affected by external forces. But in nature there are no such systems - on Earth, for example, everything is affected by the Earth’s force field. Physicists are obsessed with these inertial systems and have invented a lot of mental concepts based on their models, reflected in mathematical constructions and interpretations of these constructions. But common sense clearly says that it is necessary, at a minimum, to take into account the alternative possibility - that there are no inertial systems.
This is the key tendency of common sense: to see in objects and phenomena only what is in them - no more, but no less. An inclination that involves taking into account different options for interpreting phenomena and events, and not arbitrarily selecting only part of them. At the same time, this tendency does not involve assigning unnecessary properties to concepts, for example, to space the properties of matter, but to time the properties of processes, etc.
Sincerity and honesty, which were mentioned above, are also an integral feature of common sense. If a statement is made on the basis of some assumption, then this assumption must be clearly and unambiguously stated, and not hushed up, as is now done in many cases, as a result of which a number of misunderstandings then arise for those trying to understand the meaning of unstated statements.
The categorical requirement of common sense is the intelligibility of its constructions. Any person of normal ability can and should understand the inferences and conclusions drawn in the language of common sense. This language, as already mentioned, is based only on intuitively understandable initial concepts of the inner world or concepts defined through initial concepts. This language should not be divorced from specific meaning and phrases such as “space and time are universal forms of existence of matter” or “space has some kind of geometry”, etc., etc., etc., not reflected in the internal representation of common sense.
Naturally, internal concepts, which may not be the same among different people, must be somehow clarified in terms of reaching such an agreement so that these concepts have the same meaning, as far as possible, for everyone.
I hope that I expressed myself clearly enough for those who wanted to understand me. Common sense is our tool that can enhance our intellectual capabilities. A tool that needs to be studied and improved, and not abused for the sake of modern pseudo-scientific considerations and interests. One of the means to improve this tool is to develop and improve a language that corresponds to this tool. And this is already a subject great job, and not just this short article.
-a sense of correctness and the common good. The concept of “common sense” goes back to Aristotle, who developed the concept of “general feeling”, which, translated into Latin, was later called sensus communis. The general feeling, according to Aristotle, coordinates and harmonizes data with each other
five known senses: sight, touch, smell, hearing, taste. Thanks to the general sense, our perceptions acquire a balanced character: the data of some senses are checked and corrected by others. In the concept of common sense, the moment of consistency and balance has been preserved. Anyone who has common sense rarely goes to extremes. He knows how to coordinate his words and actions. Because he coordinates his actions and does not lose his head, they say about him that he is a “sane” person. A person with common sense will not allow himself to be easily carried away by frivolous ideas and proposals. The humanists of the Italian Renaissance defined common sense as “moderate and proper human mind who cares in every possible way about public affairs, and does not turn everything to his own benefit, and also has respect from those with whom he communicates; He thinks of himself modestly and gently.” The tradition of British thought is characterized by emphasizing the importance of common sense, which is intended to serve as a corrective to exaggeration. A sound mind acts as a remedy against unnecessary extremes, confusion and complexity. Moral motives are characteristic of that shade of common sense, which is designated as good meaning. In this case, the emphasis is on the natural inclinations of people, for which no special theoretical evidence is required. This is, for example, the tendency of parents to care for children. Common sense in itself is not enough for science and philosophy, but with its loss, science and philosophy become impossible.
ZENO FROM KITION (333-262 BC) - ancient Greek philosopher, founder of Stoicism. The doctrine of the origin of the world from fire and the periodically repeated return of the world to fire was borrowed by Zeno from the philosophy of Heraclitus. Zeno, in his doctrine of the world as an organism and in the doctrine of respiration (pneuma), identified natural and moral law, presenting reality as something good and reasonable. The division of philosophy introduced by Zeno into logic - physics - ethics was based on the idea that the task of philosophy is to teach a person to live correctly, i.e. put life goals in accordance with what is prescribed cosmic law, logos, destiny. The path to space exploration begins with sensory perception. Feelings cannot deceive. Only the statements that the mind makes about them can be true or false. The act of reasonable “evaluation” of the content of “impressions” is conveyed by the term “sympathy” or “approval” of the meaning of impressions. This concept summarizes the mind's ability to responsible self-determination. Zeno was the first to put the principle “thou shalt” and the concept of “duty” into the basis of ethics. What is suggested by reason is in accordance with duty. Passion is a mental disturbance generated by false judgments and contrary to nature. The sage is dispassionate, he is aware of the pan-cosmic unity, possessing inner freedom in relation to everything external. Zeno's ideas were developed and rethought during the "middle" and "late" Stoia.
ZENON OF ELEIA, Southern Italy(c. 490-430 BC) - representative of the Eleatic school, student of Parmenides. Zeno is famous for his aporia (unsolvable difficulties). Opponents of the Eleatics argued with postulates about the unity of being and its immobility, appealing to a sensually concrete reality, which is diverse and changeable. Zeno managed to construct such logical models, which were later called aporia, aimed at protecting the basic ideas of the Eleatics. The proof is constructed “by contradiction”, i.e. is being investigated logical structure“world of opinions” and draw consequences from them. Since the consequences turn out to be contradictory, the concepts are reduced to absurdity and discarded. Famous aporias against movement: “Dichotomy” (cut in two), “Achilles and the Tortoise”, “Arrow” and “Stadium”. The aporias are based on the idea of distinction, to put it modern language, the continuity of space (its infinite divisibility, when another point can be placed between two maximally close points) and its quantization (discontinuity, formality, delimitation). Movement, according to Zeno, turns out to be impossible either under the assumption of continuity of space (the first two aporia) or under its discontinuity (the next two). Aporias aimed at proving the unity of being have been preserved. The tradition began with Aristotle to believe that dialectics originated from Zeno of Elea.
ZENKOVSKY Vasily Vasilievich (1881-1962) - Russian religious philosopher, psychologist, theologian. Graduated from Kyiv University (faculties of history, theology and science and mathematics). He studied in the philosophical and classical departments. For writing master's thesis“Problems of psychic causation” traveled to Germany. In the period from 1915 to 1919. - associate professor, then professor Kyiv University. In 1918, the Minister of Culture in the government
Hetman Skoropadsky. In 1919 he leaves Russia. From 1920 to 1923 - Processor of Philosophy at the University of Belgrade, from 1923 to 1926. headed the pedagogical institute in Prague, headed the department of experimental and child psychology. Since 1925 - professor of philosophy and psychology at the Orthodox Theological Academy in Paris, head of the department of philosophy. In 1939 he was arrested by the French authorities and more than a year was in a concentration camp. In 1942 he was ordained a priest. Zenkovsky is the author of the most complete study to date on the history of philosophy in Russia - “The History of Russian Philosophy” (vols. 1-2, 1948-1950). Along with the continuity of Russian philosophy from Western European philosophy, Zenkovsky notes its connection with its religious element, with its “religious soil”, seeing in this the main root of the originality of Russian thought, which was developed in both religious and materialistic , positivist concepts. Zenkovsky states the concentration of interests of Russian philosophy in the field of ontology and anthropology and the secondary importance of issues of the theory of knowledge. Recognizing the influence of the European philosophical tradition, he insists on the thesis of the uniqueness and originality of Russian philosophy.
Philosophy for Zenkovsky is inseparable from religious experience and intuition. According to him own confession, V initial period creativity he was under strong influence V. S. Solovyova and JI. M. Lopatina. Understanding the Christian concept of original sin, which explains the presence of freedom in man and at the same time its limitations, led Zenkovsky to revise the basic principles of metaphysics and epistemology. Zenkovsky comes to a metaphysical interpretation of the subject of knowledge, i.e. to the assertion that God is the source of the luminous force that creates the mind and the regulator of cognitive processes. Zenkovsky's anthropology is also based on the substantiation of the dogma of original sin, which distorted the original integrity human personality, the restoration of which is the meaning of individual human life And human society generally. Zenkovsky's contribution to the field of psychology and pedagogy is significant. Georg SIMMEL (1858-1918) - German philosopher and sociologist, one of the main representatives of the late “philosophy of life”. He worked primarily on problems of philosophy of culture and sociology. According to Simmel, life is a flow of experiences, but these experiences themselves are culturally and historically conditioned. As a process of continuous creative development, life process not subject to rational-mechanical knowledge. Only through direct experience of the events of history, diverse individual forms the realization of life in culture and interpretation based on this experience of the past can comprehend life. Historical process, according to Simmel, is subject to “fate”, in contrast to nature, in which the law of causality prevails. In this understanding of the specifics of humanitarian knowledge, Simmel is close to those put forward by Dilthey methodological principles. “The tragedy of culture”, its fate lies in the eternal conflict between the creative pulsation of life and frozen, objectified forms of culture. Cultural and historical forms are doomed to be born endlessly, supporting life, and die, becoming a brake on it. The struggle of life against the principle of form in general is, from Simmel’s point of view, a characteristic feature of the contemporary stage of cultural development. In sociology, he sought to formulate theoretical judgments that, taken together, would capture the form of basic social processes- an approach he called “formal sociology”. The subject of sociology, therefore, is the unchanging forms social interaction individuals, independent of the specific historical situation. Main works: “Problems of the philosophy of history”, “Social differentiation”, “Conflict of modern culture”, etc.
1.2 What is human dignity?
Etymologically, “dignity” and its generic words in the Russian language are derived from the particle “dignity-,” which is used to enhance meaning or value. The etymological and semantic analysis carried out allows us to consider “dignity” as a moral and ethical category, which is based on a value-based attitude towards oneself and another person as a value and regulation of behavior in accordance with this attitude.
The concept of “Dignity” is universal. This is a supra-ideological, supra-state, supra-national concept. This is the very essence, the core of human values. And, at least for this reason, he must respect human dignity - his own and other people.
All people are born free and equal in dignity and rights. The inalienable, innate dignity of a person, regardless of its religious and philosophical justification, is the foundation on which the same sets of rights and freedoms rest.
Dignity is something internal, non-material in a person, rushing towards another person, for example in love, towards peace, in good deeds and taken away or violated in cases of aggression.
Dignity, as a manifestation of all rights and freedoms, is not always understood and perceived. This is due to the fact that there are two types of dignity: Personal and Human. Personal dignity is achieved by noble behavior, good deeds and is lost when we commit meanness.
Dignity is the value attitude of an individual towards himself and the attitude of other people towards him. Dignity is a form of manifestation of self-awareness and self-control, on which a person’s demands on himself are based. Dignity is closely related to such personality traits as conscience, honor, and responsibility. The development of dignity presupposes the acquisition of knowledge of ethics, individual and special psychology. Possessing dignity, a person, in the name of self-respect, does not allow deviations from his promises, and maintains courage in difficult life conditions.
The concept of human dignity is associated with the very essence of humanity. It is not true that the dignity of a criminal cannot be equated with the dignity of a real person, because everything that is included in the set of basic civil rights and freedoms arise from the fundamental – Dignity. Only thanks to the Dignity that is inherent in every person, the “Declaration of Human Rights” was created in 1948, in the Preamble of which it is written: - “All people are equal in their dignity, Dignity is inherent in all members of the human family.” As for the name or position in the Society, everyone earns it himself.
People are different from each other, but the concept of human Dignity is related to the fact that each of us is unique. There has not been and will not be exactly the same person, with the same thoughts, with the same experience.
A person who cannot make his claim is, in a sense, devoid of dignity.
All political systems, which guarantee rights in the Constitution, but do not guarantee mechanisms and opportunities for making claims, demands and presenting our rights, deprive us of the opportunity to demonstrate human dignity, pushing misbehavior, violating both our dignity and the dignity of others.
Human dignity is, apparently, the very absolute value of a person as such - first of all, as a simply biological individual with all its needs, common to everything to the human race. Physical violence, oppression, outrages human dignity (just as it outrages, that is, angers and inclines the beast to fight back). But, in addition to this common sphere with all, in which a biological individual is not free, there is in each human individual a more or less pronounced sphere of that in which it must remain free, free, that is, always separate and “other” - this is its internal world. Man is also a spiritual individual - a personality; as a person, he does not tolerate and moral violence, violence against one's own inner world, in which, realizing his freedom - the freedom to be what he is - a person protects, at a minimum, his own uniqueness. From some point on spiritual development of a person are the categories of intimate, personal affairs, personal taste, privacy; everything inside the personality and relating only to it, everything that is different, incomprehensible, unpredictable and even at an outside glance in no way justified or worthless becomes sacred and inviolable, uncontrollable, unaccountable. Thus, human dignity, perhaps not immediately, not from the Neanderthal, but naturally becomes synonymous with the personal. Personal dignity - human dignity at its core in every sense these words.
Chapter 2. Areas of distribution of the concept of “human dignity”
The modern space of psychological understanding of the phenomenon of “dignity” includes numerous concepts that reflect its various value-semantic aspects: personal, human dignity, self-esteem, self-respect, respect, self-esteem, self-awareness, self-concept, personal and social identity, freedom, responsibility, etc. However, the problem of dignity in psychology has become the subject special analysis relatively recently. In particular, these are the works of A.G. Asmolov, which examines the problem of the relationship between the culture of dignity and the culture of utility, dissertation research self-esteem as psychological phenomenon(Yu.E. Zaitseva) and the formation of the foundations of self-esteem in older schoolchildren (T.V. Korotovskikh).
A great contribution to the consideration of the concept of “human dignity” was made by domestic psychologist A.I. Zakharov, in his work “The Origin of Childhood Neuroses and Psychotherapy,” where he considers this concept as one of the main factors in the formation and development of a full-fledged personality. Zakharov A.I. says that the expression of the sense of “I” lies, first of all, in the early awareness of the differences between oneself and others, an emphasized sense of self-esteem, and a pronounced need for self-affirmation. These children always have their own point of view, strive for independence, are active in achieving their goals, and prefer to play leading roles, which is rarely possible in reality.
In the formation of personality, he draws attention to childhood anxiety and fear of “being the wrong one,” which are directly related to the development of self-esteem. In this regard, anxiety acts as a feeling of responsibility for life, and the well-being of oneself and loved ones, imbued with anxiety, and the fear of “being the wrong one” to the anxious expectations and demands of parents, putting excessive pressure on their emerging sense of responsibility, obligation, duty without taking into account the requirements of the moment, developing flexibility in adopting alternative solutions and role situationality in communication. As a result, neuropsychic tension arises and intensifies in children.
Parents' distrust extends to relationships with children, conflicting with their emerging sense of self-esteem and self-esteem, which contributes to the emergence of reciprocal tense relationships. Thus, the conflict between parents and children is primarily due to unfavorable changes in the personality of the parents themselves and their neurotic state, hidden or obvious disagreements between them.
In labor psychology, the concept of “human dignity” is considered in the context professional activities(N.S. Pryazhnikov and E.Yu. Pryazhnikova), but the construct “professional dignity” is not used.
The concept of “self-respect” is used most actively to understand the psychology of dignity (I.S. Kon, A. Maslow, T. Shibutani, etc.). You can select different approaches to the problem of the relationship between these concepts:
– self-respect in the context of the problem of dignity is interpreted as a kind of global self-esteem, a generalized acceptance or non-acceptance by a person of himself as self-worth. It should be noted that self-worth and self-esteem are not identical concepts. Self-esteem is more conscious and specific than self-worth, which reflects a wider range of feelings and attitudes towards oneself as a value;
– self-respect and dignity are seen as personal formations, having their own specifics: self-respect involves assessing the degree of a person’s value in comparison with a certain standard (what do I respect myself for, what am I?), and dignity reflects the level of attitude towards oneself as a value (who am I?);
– studies document the relationship between attitude towards other people and self-esteem: respectful attitude to another person is considered as a consequence of positive self-esteem, self-esteem and self-acceptance (I.B. Dermanova, Yu.E. Zaitseva, N.V. Lebedeva, V.V. Stolin, E. Fromm, T. Shibutani);
- V social psychology a relationship has been established between low level self-respect and deviant forms behavior (G. Kaplan).
Every person constantly needs recognition, stable and, as a rule, highly appreciated own merits, each of us needs both the respect of the people around us and the opportunity to respect ourselves. The needs at this level are divided into two classes. The first includes desires and aspirations associated with the concept of “achievement”. A person needs a sense of his own power, adequacy, competence, he needs a feeling of confidence, independence and freedom. In the second class of needs we include the need for reputation or prestige, the need to gain status, attention, recognition, fame.
In our opinion, the idea of oneself as worthy of respect is important factor formation of self-image and human behavior. The fulfillment of the need for self-esteem contributes to the development of personal dignity.
In domestic and foreign psychology as a leading criterion humanistic development, morality and dignity, the value attitude towards another person is considered (A.A. Bodalev, B.S. Bratus, L.S. Vygotsky, S.L. Rubinstein, V.D. Shadrikov, L. Kolberg, K. Rogers, etc. ) . We must not forget that the category of relationship to another person is the center of intersection research interests psychology and ethics.
It is worth highlighting the range of studies of the “Power of Self”, which are important for understanding dignity as an object psychological knowledge(V.F. Bassin, I.S. Kon, Yu.E. Zaitseva). Important components of understanding the “Power of Self” include: tolerance to external threats, physical discomfort; freedom from panic; struggle with feelings of guilt (ability to compromise); the ability to effectively suppress unacceptable impulses; balance of rigidity and compliance; control and planning; adequate self-esteem. The concept of "Power of Self" is in some way integral parameter, reflecting volitional sphere personality and the regulatory component of human dignity (Yu.E. Zaitseva). This point of view allows us to consider dignity as a form of self-control of the individual. In situations moral choice dignity is psychological support which helps a person not to betray himself and maintain his level of self-esteem.
The categories “freedom” and “responsibility” are important for understanding the phenomenology of dignity (W. Frankl, E. Fromm). Dignity is one of the ways a person realizes his responsibility to himself as an individual. A person who takes responsibility and becomes a full-fledged author of his life, without allowing circumstances and motives to break him or encroach on his values, is the owner of a sense of dignity. As E. Fromm said, a person cannot change his opinions ( we're talking about about faith in another person, confidence in the reliability and immutability of his basic attitudes and the essence of his personality), but at the same time he does not change his motivations, for example, his respect for human dignity is part of his Self, and cannot change under any circumstances. If a person does not have faith in the permanence of his self, his sense of identity is threatened and he becomes dependent on other people, whose approval then becomes the basis of his sense of identity with himself. Only a person who believes in himself is able to be faithful to other people, because only he can be sure that he will be in the future as he is now, and, therefore, will feel and act as he does now.
In psychological and pedagogical research, childhood (T. Shibutani) and younger children are considered as a sensitive period for the formation of personal dignity school age(E.V. Shishmakova). Nurturing personal dignity presupposes the development of internal ethical authorities, which are the basis moral motives behavior.
Thus, dignity can be considered as " internal position”, which determines the value-semantic orientation of behavior and activity, the system of relationships of the individual to reality, to himself and to the people around him.
The moral damage caused to him is a measure of certain responsibility that does not allow impunity to belittle honor, dignity, business reputation personality. Expanding the scope of interests of citizens protected by civil law and recognizing personal non-property relations as a subject of civil law regulation is expedient and justified, allowed in the law...
By time of occurrence (“generations of human rights”), by spheres of life - personal (civil), political, economic, social and cultural rights and freedoms. Rights and freedoms of man and citizen The difference between the concepts of “right” and “freedom” is quite arbitrary. Both of these mean the legally recognized opportunity for everyone to choose the type and extent of their behavior as...
At the same time, he can be so modest that external recognition (honor) not only does not excite him, but even repels him with its vanity. The ambiguity of the interdependence and mutual contradiction of honor and dignity is rooted in the complexity of such a moral and psychological phenomenon as self-esteem. Secondly, the complexity of the correlation between honor and dignity manifests itself when it is “wrong” (from the point of view...
Competition in mission in order to avoid inter-religious confrontation, which inevitably leads to the struggle of religious organizations for new followers. Finally, today in the matter of harmonizing human rights and morality, the position of means is very important mass media. They must represent positive examples use of freedom. How will a person use his freedom morally...
Although it is believed that man was created by God, in His image and likeness, he is a sinful and imperfect being. However, a person’s advantages are as undeniable as his shortcomings. And these shortcomings include such unsightly qualities as pride, greed, envy, condemnation, intolerance, stubbornness, and so on, the list can go on for a long time. Many of these qualities, unfortunately, are ingrained in a person from childhood, that is, they are the result of improper upbringing of a child in the family by parents.
A person’s strengths and weaknesses do not appear in him suddenly and suddenly, this is understandable. To form distinctive features Everyone has a hand in the character of the child, starting from the parents themselves and those close to them, and continuing with kindergarten, school, and so on. For example, if in childhood a child was constantly pushed, forced to rush, when he was forced to run large number circles and sections, try to do everything in time, otherwise he will be scolded - he develops such a quality as impatience. Stubbornness also appears when parents always try to go against the will of the child and cause him constant feeling protest, and permissiveness, on the contrary, leads to licentiousness and arrogance.
The shortcomings, like the advantages of a person, of course, have deep roots. Greed can form in a child from a lack of love and attention, and this can also lead to despair and despondency, which will then lead to self-abasement. Then a boss will appear who will suppress his will, so fear, hypocrisy, and servility will arise in the person, which will in no way lead him to self-respect and self-esteem.
What are human dignity, how are they expressed in life and character? Actually, according to Dahl’s dictionary, dignity is respect, a set of fairly high moral qualities. And it should not be confused with arrogance, these are completely different things. When they say that this one means that he is worthy of respect, thanks to his valuable personal qualities, behavior in society, actions and so on. If a person begins to inflate his price, he becomes arrogant, thus losing respect for the honor and dignity of the individual. Therefore, you need to understand that these are completely different things.
A person’s strengths and weaknesses continue to form even when he leaves the childhood, under the influence of society. A positive assessment of his behavior and actions elevates him in the eyes of the public. This can give him strength and desire to fight his shortcomings and strive for further improvement. Negative assessment from the outside public opinion may lead to aggravation of these deficiencies, so ideally this assessment should be objective.
Recognition by society of a person’s dignity means a certain assessment regarding his moral qualities. The more such qualities as honesty, respect for people, nobility, goodwill, sincerity, modesty, sensitivity and so on are manifested in him, the more great value such a person represents for society. Accordingly, if parents want to raise their child as a worthy member of this very society, they must lay down and develop in him these
These also include:
Modesty. This is when a person, even having many advantages, behaves simply and unnoticed, without sticking them out or boasting.
Shame and conscience. Believers say that it is the voice of God inside a person that tells him what is good and what is bad and leads him to the desire to repent of his bad actions.
Honor. These are also worthy of respect from society.
One who has this will never insolently insult anyone, humiliate or insult another.
This is the advantage of communicating with a person who has honor and dignity.
