人格的道德范畴及其基本定义

M. Savchyn
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引用次数: 0

摘要

分析了现代心理话语和人类、群体、社会生活活动中的道德问题。从包括柏拉图在内的古代思想家的人的思想出发,论述了其理论反思的重要性。在柏拉图的思想中,一个完美社会和一个独立的人的本体论标志考虑了真实性、善的创造、实用性、权宜之计、存在与本质的和谐。人的本质在拟像(诡辩家)的观念中被否认为模仿中的虚假副本,当他按照人的观念(善、福利、理性)生活的能力受到质疑时,社会被视为一组没有个人起源的无面单位(奇点),因此,关于人的理想、他的生活的意义和内容的问题被忽视了。本文认为,现代后现代主义的方法论是以拟像论为基础的,拟像论认为人的生命过程是在无意识的、不确定的存在动机中进行的,不涉及道德问题。人们相信,一个人有权永远与众不同,甚至不正常,不服从任何规范、规则和标准,不质疑生命的本质和意义,相反,它被推广为一种人的拟像,作为一个不确定的单位,从这些单位中产生一个没有面孔的广泛社区,而不是一个拥有肯定生命、真诚和开放关系的人类社区。作者认为,人格的真实道德的基本原则的证实主要涉及其与上帝,他者,自己,社区,世界的关系,这体现在社会生活的各个方面。同时,论述了道德的纵向维度和横向维度、社会本质维度和精神内涵维度的存在。事实证明,精神道德的基础是对他者有效的(无条件的、绝对的、平等的)爱,将人从自私中解放出来,创造自由和普遍的个人责任。相反,一个有社会道德的人在实现他者的道德态度(态度依赖于家庭关系、地位亲密、个人特征的水平)和这种行为的动机问题(不考虑他者的尊严、他对善、自由、个性的需要)方面总是有困难。人们注意到,在今天的乌克兰社会中,社会性质的道德占主导地位,个人不道德的表现很普遍,因此,清洗需要对他人采取道德态度,以人的观念、有效的爱、善与恶、生与死、良心、正义的现象学以及尊重他人和社区的自由和个性权利为基础。对他者的道德和不道德态度的尺度进行了表征,其中挑出了道德、道德中立、不道德三个层次及其十一个子层次。分析了人的道德行为实现的个人机制和问题域。强调了在文化、工作、政治、日常生活等共生环境中道德提升的渠道。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The moral sphere of the personality and its essential definitions
The issue of morality in modern psychological discourse and life activity of a human, group, society in general is analyzed. The importance of its theoretical rethinking is stated, starting from the ideas of man of ancient thinkers, including Plato, where the ontological marker of a perfect society and a separate person considered authenticity, creation of good, usefulness, expediency, harmony of existence and essence. The essence of man is denied in the idea of simulacra (sophists) as a false copy in imitation, when his ability to live in accordance with the idea of human (good, welfare, reason) is questioned, and society is seen as a set of faceless units (singularity) without personal origin, so are neglected the questions about the ideal of man, the meaning and content of his life. It is concluded that the methodology of modern postmodernism is based on the idea of simulacra, which argues the course of a person’s life process in unconscious and undetermined existential motives, which do not pose the problem of morality. It is believed that a person has the right to always be different, even abnormal, not to obey any norms, rules and standards, not to question the essence and meaning of life, instead it is popularized a man-simulacrum as an indefinite unit, from the array of which arises a faceless broad community, not a human community with life-affirming, sincere and open relationships. It is argued that the substantiation of the fundamental principles of personality’s authentic morality primarily concerns its relationship with God, the Other, with himself, the community, the world, which is manifested in relation to various aspects of social life. At the same time, it was argued the existence of vertical and horizontal dimensions of morality social nature and spiritual content. It is proved that the basis of spiritual morality is the law of effective (unconditional, absolute, equal to all) love for the Other, the liberation of the person from selfishness, the creation of freedom and universal personal responsibility. Instead, a person with social morality constantly has difficulties in realization of his moral attitude to the Other (dependence of attitude on the level of family ties, status closeness, individual characteristics) and problems with motivation for such behavior (non-consideration for the dignity of the Other, his needs for good, freedom, to be individuality). It is noted that in Ukrainian society today prevails morality of social nature and manifestations of personal immorality are common, so cleansing requires a sphere of moral attitude to others, based on the idea of man, the phenomenology of effective love, good and evil, life and death, conscience, justice, as well as respect for the right of the Other and the community to freedom and individuality. The scale of moral and immoral attitude to the Other is characterized, in which three levels are singled out - moral, morally neutral, immoral and its eleven sublevels. The personal mechanisms and problem zones in realization of the person’s moral behavior are analyzed. The channels of its moral improvement in the covital contexts of culture, work, politics, everyday life are highlighted.
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