Moral and religious aspirations of a person as a form of value orientation

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MINISTRY OF EDUCATION AND SCIENCE OF THE REPUBLIC OF KAZAKHSTAN

NON-PROFIT JSC “ALMATY UNIVERSITY OF POWER ENGINEERING AND TELEСOMMUNICATIONS”

DEPARTMENT OF “SOCIAL DISCIPLINES”

Philosophy

Semester work № 3

The theme:

« Moral and religious aspirations of a person as a form of value orientation»

Carried out by: Ea-15-11 Omash Zh.N.

Checked by: Associate professor Utegalieva A.Zh.

Аlmaty, 2016

Contents

Introduction

1. Moral values in human existence

2. Religion and religious values

3. Values in law and law as a value

Conclusion

References

Introduction

The purpose of my semester works presentation and analysis of material about the specifics of the nature, functioning and importance of values within separate spheres of human existence. There are considered the values in moral, religious and legal fields. The combination of these spheres of human existence to achieve the above objectives due to the peculiarity of the moral content found in them human values.

Topicality of the research is caused, on the one hand, the crisis of the traditional established system of values, and on the other hand, the growing interest in axiological issues, not only philosophers, but also many other scholars of the Humanities - in particular, lawyers.

The methodological setting of the present work is based on a particular understanding of axiology - the General and specific refraction values in the spheres of human existence in particular. As an independent field of philosophical inquiry axiology arises when the notion of being detected by two elements: the reality and value as the object of a variety of human desires and aspirations. The main task of axiology is to show how possible the value of the total being, and what is its relation to the facts of reality.

Values of the personality constitute a Central education that determines the orientation, relative to a particular phenomenon of reality as valuable or not valuable from the position of universal morality, which is a higher level of regulation of social behavior of the individual. Social and moral attitudes, ideals and beliefs occupy a Central place in the system of value orientations.

1. Moral values in human existence

In the typology of value orientations there are variants of value systems: the terminal (value-goals) and instrumental (values-means) (M. Rokich); spiritual, social and material (S. S. Bubnova, V. Yu Krylov, I. Y. Yakovlev); the universal and national (G. N. Volkov, V. A. Karakovskiy, And N. D. Nikandrov, G. K. Selevko, V. A. Slastenin), etc. According to the researchers, human values are values of the Fatherland, its culture and its history; the identity of the people, which distinguishes it from others, allows you to quickly master all forms of communication and interaction between your own people and language; the value of human life, respect for the rights and freedoms of people; family values, marriage, love and parenthood, values the life of a teenager in the eyes of the older generations; the value of nature, respect for her wealth; values of personal human qualities such as courage, determination, generosity, chivalrous attitude towards women.

Value orientations represent the unity of components: cognitive (knowledge about objects, phenomena, processes, worldview, view of my life), emotional (attitude toward the world, his connections, feelings) and behavioral (predisposition to a particular type of social behavior).

Value orientation performs the following functions: motivational-motivational, regulatory, sensemaking, social-orienting, integration of the spiritual world of the personality, goal setting, determination, mental processes.

The basics of the underlying structure of value orientations are laid in adolescence, when there is awareness of yourself and your capabilities, abilities, interests, there is a desire to feel and become adults, increases the need for communication with peers, self-centeredness and self-expression (i.e., the desire to prove himself in those qualities which he deems valuable).

The study of the etymology of the words "ethics", "morality", "morality" shows that they are, in essence, mean the same thing. The Greek "ethics", introduced in the philosophical, and later in the everyday vocabulary of Aristotle in the IV century BC, derives from "ethos" - character, custom, character. Latin "morality" goes back to the adjective "moralitas", which was invented in the first century BC by Cicero, who formed it from the noun "mores" - customs, habits, characters. Similarly in the Russian language the word "morality" with old Slavic root "temper" ("temper"). A similar picture is observed and in other European languages.

However, in the process of development of culture for these terms were fixed in a different way. "Ethics" is understood as scientific discipline which has as its object what is called morality or ethics. The last two terms usually seen as synonyms, although there are exceptions.

Man lives in society and his behavior in it is determined by this company using various types of social regulation: moral, legal, religious, writ, etc. Morality governs human behavior in all spheres of public life. It supports or requires changes to certain public foundations, building of life, principles of human communication. Morality describes a form of public relations, focused on the assertion of the intrinsic value of the individual, the aspirations of people to a happy and dignified life.

Sphere of morality is always associated with a focus on certain ideals. Under ideal usually understand what we seek values of normative sample due to its highest, most perfect form. The need ideally as a special form of the orientation of human activity associated with the presence in human nature, understood as "openness to the world", a point which in classical philosophy is considered as the time spirit. This point is reflected in the orientation of the person on the samples due, for value, on the basis of which the process of self-improvement. People, incorporating established by society standards, is beginning to be an independent carrier of moral principles. Thus he becomes a moral person having an individualized right to bear (depending on the level of his moral consciousness) certain judgment: to judge the rightness or wrongness of certain actions and deeds.

Already in the early stages of the development of society has developed morals and customs, which regulated the relationships between people, including tribesmen and members of other tribes. In a class society, morality grew up in a very complex system of principles, norms and rules of conduct. They have the character of public requirements to the actions of people as against another person and against the society as a whole. Through these requirements of morality affects social life. This forms a certain attitude to them of public opinion, approving or disapproving actions of people. But the man himself, raised in the spirit of a certain morality, and constantly evaluates his actions by relating them to current standards of morality.

The specificity of moral norms is that they are reproduced regularly through mass habits, dictates, and estimates of public opinion, by educating the individual as certain beliefs, and certain motives for action. Characteristically, the moral is not explicit allocation of subject and object of social regulation.

The formation of moral rules, principles, normative value of ideas is not simply in everyday situations of interaction, but for historically significant eras. The accumulation of a long historical memory, retaining a radical socio-cultural shifts in people's behavior. This leads to the fact that moral norms and principles do not only reflect the current situation in the condition of morals. They also record the natural conditions of existence of society, General trends of its development.

The moral requirements for a human involve the following General rules and principles of conduct for a variety of purposes. However, inherent in their common orientation does not preclude moral autonomy of the individual. Moral regulation is necessary connected with the formation of each individual's abilities relative to independently determine and pursue their own line of conduct in society. This behavior is of crucial guidelines embodied in such categories of ethics as conscience, honor, personal dignity, moral duty, etc.

In characterizing the moral norms and principles as regulators of human behavior it is important to note that despite the semantic closeness of these concepts, the differences between them. Under the rules, as a rule, understand such regulations, which govern any particular aspect of behavior of people: ("take care of parents", "don't swear", "do not lie", etc.). The principles also include more General moral principles which concern the whole line of human behavior, synthesizing into a unified whole moral consciousness and moral qualities. This, for example, the principles of justice, humanity, patriotism, etc.

Morality is thus estimated-imperative (imperative) way of capturing reality, which regulates the behavior of people subject to the confrontation between good and evil. Called the regulation occurs through the system, including not only rules and principles, but also the evaluation, ideals, prohibitions, orientation. For example, moral evaluation as an essential component of this system represents a particular orientation of the individual act which expresses a preference for a certain norms of behavior and prescribes to act in accordance with it.

In the orbit of the questions that decides morality, are primarily the problems of man's place in the world, its values, attitudes towards society, the meaning of his life, his choice moral ideal of responsibility for their actions. In short, the problems of ideological nature, but they are specific in their form: we are talking, say, about epistemological issues, and on issues of behavioral, prisoners in assessing the imperative form. This is the fundamental difference of morality from science and philosophy.

Thus, a system of moral values together constitute the adopted in a particular society moral principles, the establishment, rules of conduct, ideals and samples of needs of life. Relying on such a system, the person is able to give reconciled moral assessment of actions and actions of people.

The whole spiritual culture of society imbued with moral values, including philosophical concepts, works of art, the educational system, of course, the whole structure of the moral consciousness, thinking and emotions of people. The account of moral values allows to establish a link action in the whole of human behavior with all generally accepted system of values prevailing on a particular society.

The choice of certain moral values allows the individual to develop not only a moral evaluation of the considered actions, but also to give a self-assessment of their behavior and to elect the value orientation inherent moral consciousness. Specify the named concepts. Moral evaluation involves the determination of the conformity of a particular act or those moral principles, norms and ideals. Self-assessment aimed at self-valuation of own behaviour and its underlying motives. Value orientation of consciousness more complex moral content, more stable and credible than individual moral evaluation, decision, motivation.

Elected personality of the moral values embodied ultimately in the values, realizing the source of her moral position. It manifests itself not only in individual actions and underlying motives, but in the whole course of conduct. Value orientation brings together all of the components of the moral consciousness, allowing you to gain line of conduct of a particular individual the necessary dedication and consistency. In turn, value orientation, combined into a single ideological belief system, manifested as the embodiment of moral convictions of the individual.

So, value orientation acts as the integrating ability of the moral consciousness constantly send in a variety of situations, the thoughts and actions of people on the acquisition of particular moral values. This orientation ensures the unity of the entire structure of the moral consciousness, to put it in focus on the different preferences among the components of this structure and not breaking it. The presence of such orientation facilitates the attainment of a specific value meaning in moral choice. moral value religion law

The process of changing value orientations leads to significant modifications in the regulation of the moral consciousness. It becomes "sensitive" to the newly established system of moral values and loses its "sensitivity", sensitivity towards the same. Change of value orientations is, thus, one of the most significant changes during the transformation of moral consciousness as individuals and society as a whole.

2. Religion and religious values

Turning to the consideration of religion you must be aware of the specifics of its philosophical analysis-as distinct from specific theological disciplines. One of the most difficult problems of philosophy of religion - definition of the essence of the phenomenon of religion and religious consciousness among other forms of spiritual orientation in the world. We begin this issue with an analysis of the similarities and differences between religion and science, religion and art, religion and morality.

There is a perception of the impossibility of such a universal definition of religion to encompass all the diversity of specific forms and types of religious beliefs. For example, the "epistemological" approach to the religion, considering it the main sign of faith, not subject to rational analysis and the test of truth, is faced with considerable difficulties when trying to distinguish the actual religious beliefs from similar ideological phenomena (such uncritical faith in communism, in national superiority, etc.). Similar difficulties and causes widespread view of religion as a system of understanding the world (and the related institutional behaviour), based on the belief in the existence of God (or gods) - the highest supernatural supernatural power that created the world and man in it. Many scientists believe that this approach does not take into account the experience of religious directions (for example, Confucianism, or Buddhism) "do" without God in the Christian or Muslim sense.

The majority of experts connects the phenomenon of religion with a particular form of human experience, it is the same for all varieties of religion - the belief in the sacred, sacred. Ideas about the sacred are different in different people. In the early stages of development of the religion they coincide with the taste for the unusual, do not fit into the normal course of things, and only later acquire the ethical characteristics and become concepts of absolute good, truth, beauty.

Whatever the differences in the definition of religion, all researchers agree that it has a crucial function in public life. For single human individuals, as suggested by M. Yinger, religion becomes a means of solving the "last end" of life issues, acts as a "refusal to capitulate to death." Religious existence includes the person's belief that evil, pain, destruction and death, injustice and injustice are not random, but to the fundamental conditions of life, and that there are forces and actions (of the Holy), through which man is able to overcome evil in all its forms.

For society, religion serves as a powerful means of social integration, the cohesion of the people, since shared beliefs give the highest meaning to their activities. In social terms, religion is implemented as a special public institution - the Church; in the early stages - just as the Union of believers, and later (almost all religions) - as the clerical structure uniting of persons especially devoted to the sacred mysteries and serving in the role of special mediators between the object of faith and people.

Of course, not all philosophers and sociologists have praised the role of religion in human culture. Know the attitude of Marx to religion as a distorted form of consciousness that promotes the exploitation of the masses. He described it as "the opium of the people" and "the sigh of the oppressed creature." Negative attitude to religion is also 3. Freud, treating her as a kind of sickness of society, as a form of drug intoxication. Many thinkers, primarily relying on the ideals of the Enlightenment were convinced of the temporary nature of religious belief, assuming that religion must fall under the blows of emerging science. The decline of religion in the nineteenth and twentieth centuries seemed to many a symptom of its impending doom. However, the twentieth century reaffirmed the stability of religious values. It was understood the main thing - religion is not an alternative to science and "relic" of public consciousness.

It should be emphasized that in religion there is a particular hierarchy of values. The highest value is supernatural, and all other values occupy a strong place, being in a relationship of subordination (subordination) and coordination (interaction on the same level). However, self hierarchy values are not in all forms of religion. Such a hierarchy is not in the so-called non-traditional religions that emerged in the twentieth century. Her absence is because these religions, being made of elements of different religious traditions, scientific and philosophical concepts, are an eclectic set of values. No independent hierarchy of values, and in the early (tribal) religions. The reason for this is that these religions are not independent, but are part of the syncretic mythological complexes. For ancient man, the world is not divided into natural and supernatural; objects of religious worship were spirits, but they were considered the same as natural beings, as people, animals and plants included in the complex system of kinship relations. Myths about spirits and souls were told to explain natural phenomena and processes. Highest values were tribal staff and the area of its habitat.

An independent system of values are only theistic religion. Call theistic religions, views, and ideas about gods or one God. Most theistic religions - religions of polytheism (polytheism), but the majority of believers in the modern world, profess the oneness of God (monotheism). The monotheism of the absolute value, the "value of values", is God; polytheism, where deities are many and they form their own hierarchy, the Supreme deity or the Supreme deity. Below grade - the world of the divine. It includes: mystical topos (Paradise, heaven, sacred, country, city, island, mountain, tree, etc.), mystical Chronos (until the earthly world, istoricheskii cut, a promised future, etc.), subordinate to God (the higher gods) supernatural beings (the inferior gods, spirits, demigods). Some religions to this rank include the afterlife, for others it is not itself ideal, and assumes importance only as the scope adequate to the realization of other values, such as justice, love and peace.

To religious ideals is the sanctity. Holiness is the presence in the realm of the divine, which, however, is a matter of earthly life: it is achieved and expressed in actions. Holiness is the reflection of the divine in man. However, the deity can be reflected and expressed what you wish.

The expression of the supernatural in the natural is called sacred (Holy). The sacred can be social relations and the role of natural objects and landscapes, works of culture. Subject embodied religious values are called shrines. The subject is sacred not in itself, but only because of his involvement in the supernatural, due to the fact that he is the bearer of supernatural power. Religious value is attributed to objects of worship, because they are also involved in the supernatural. For this reason, a value system includes the role of priest.

Their particularities and personal values religious person. Life style and ways of self-affirmation of religious identity are determined by ideals, attitudes, and norms of the religion which the person professes. Religious attitudes and norms expressed in the form of commandments - imperative (imperative) or optative (desirable) judgments on behalf of the deity. The commandments serve as the religious regulators of social relations and orientations of internal self-identity. Finally, faith in itself is a religious value and as a positive mental state and as a starting point of religious life, communion with God, the attainment of the absolute value of the divine state.

Each specific religion has specific values. National religion, as a rule, affirms the idea of the special closeness of its people to the realm of the divine, i.e. the idea of national exclusiveness. Among the national religions of the modern world most well known Hinduism, Jainism, Sikhism the peoples of India, Confucianism and Taoism among the Chinese, Shinto in Japan, Judaism, Jews. Of particular importance are value systems world religions: Buddhism, Christianity and Islam, because they represent the highest stage in the development of the religious consciousness. It is characterized by the fact that some religions are becoming supranational character, opening up to representatives of different peoples, different cultures and languages. Co-religionists act as a single unit, in which there is "neither Greek nor Jew." These religions proclaimed the equality of all people regardless of national or racial origin, language, place of residence, social and property status.

3. Values in law and law as a value

Value theory finds appropriate application in the field of law. Legal values and scores (in the field of justice) have regulatory implications. Legal rules in turn become the value of values and be evaluated. Between values, estimates and rules there are connection and mutual transitions. Therefore, in the Sciences, with the subject of morality, law, art, they must be interrelated study and explanation, and along with it their separation.

The lawmaking and implementation of law (enforcement, execution, use and observance of the rights) are human activities a pronounced evaluative. The emergence of the legal-axiological approach is associated with the emergence of natural law ideas, with the distinction of law natural and law positive. The right, in its moral dimension serves strictly as a form of legal values, as a specific form of legal obligation, different from all others (moral, religious, etc.) forms of obligation and value forms.

Thanks to the values the law as a mechanism gets its contents, as the consciousness of the subject focused on the right values to your object. Thanks to them, the time of indifference in the behavior of legal entity and form of permission, prohibition and obligation. Consider, what are these values and how they are related, and what is the value of the rights.

Status values in law can purchase a variety of facts and phenomena of material and ideal nature: material objects and goods, public relations, human actions, volitional phenomena (motives, motivation), ideas, ideals, goals, social institutions. They are the legal values, as are the basis of law and the rule of law, they serve as a perfect justification of the law, fixed and protected by legal norms, constitute the purpose of the law and its institutions.

Especially the significance of certain social values, which over time acquired the character of legal values. As the high ideals they permeate the public consciousness and become the basic principles of law. These are freedom, equality, justice, democracy, order, security, peace. Along with them there are specific legal values total values such as the idea of law, the idea of a stable law, etc. these values are both ideals are real and human practice. In law they are fixed and in fact, and in another quality. But in some cases, public and individual awareness can perceive them only as a value the ideal, the ideal goal of political (and legislative) programs.

These principles, ideals, like all other things, phenomena that represent the values in the extent that they are associated with the human personality. As the legal values they have legal rights and freedoms of the individual in its individual and collective manifestations. Human rights themselves also acquire the status of important values. Each of them expresses a certain aspect, the manifestation, the image of human existence as natural and social entity. Together they describe a person as a Supreme value, as the reservoir of all values.

In modern civilized society law is not only instrumental value, i.e. the value of the tool of conflict resolution in different spheres of society, but also how liberating and educational tool that acts as a value. However, note that, first, different types of cultures ascribe to the law of uneven value. Second, the value of each legal norms of each legal instrument each time specifically determined historically. Third, the value of the rights is impossible outside the context of the activities of legal entities, organizational forces, the relevant institutions in creation and implementation of law.

The most common way of its own value of law can be defined as the expression of socially organized forms, adherence to which ensures the reproduction of the legal state legal means, as a result generate new opportunities for the development of man and society.

In this capacity, the law can provide people various subjects in the form of subjective rights the new space and the human capacity of self-development. The aim of law as a socially organized form is that it does not allow grounds for the oppression and misery of other people and were able to withstand this consistent behavior with morality and justice. In other words, the right is valuable if it directly or indirectly contributes to the fulfillment and human self-creation in history, if in fact contributes to the birth of new possibilities for human development and society.

Legal values are spiritual values that meet the needs of social groups in the regulation of social relations and actions of people. Their main specific function is the regulatory function. Therefore, the legal values are intended to create, maintain and strengthen social order and discipline, the normal functioning of society. Legal values are element of the social system (socijalno-political) governance. They are deontic values, i.e., different apparent prescriptive nature due to their belonging to the sphere proper. Unlike other deontic values are fixed and they are formally protected by the state and its organs. As deontic values are different and the other functional feature - are probabilistic in nature. This is a feature related to the possibility of conscious, volitional choice of social (legal) entities objectively existing in reality, of behavioral options.

The original form of legal values is their existence in the form of values, developed public and legal consciousness. They are present in the legal consciousness in the form of generalized ideas about justice, freedom, equality in various spheres of society. Legal ideals lie at the basis of the legal duties, i.e., deontic legal values.

German philosophers Kant and Fichte believed that the ideal is the ultimate goal on the path of gradual moral self-improvement, on the path of gradual awareness of "human dignity" as the Supreme and sole principle of "ideal" legislation. According to Kant, right is the goal of a society in the civil state. The right stands for the people as the Supreme principle, from which must come all the maxims relating to companies. At the same time, it would be wrong to identify social ideal with the ideal legal, as well as mistakenly believing that the ideal of spiritual life overlaps with the idea of law. Law is just a moment of spiritual relationship to the world, but does not cover it entirely. Therefore, the legal ideal is the only ideal time of the public and the ideal of spiritual life, which includes truth, good, beauty. They Express the unique and extraordinary signs of the truly human in man.

The highest values in life and culture, closely associated with creativity, kindness, truth, beauty, give the awareness of a deep personal coloration. They give human life a higher meaning and perform in individual and legal consciousness the most important value-semantic benchmarks.

The main theme of the teachings of social and legal ideal should be not finding the final formula of social perfection, but those are valid ways and means by which it can be improved every possible order. The very legal ideals not only remain a fact of the ruling of justice, they are fixed in the regulations, the Constitution and the laws. They are legal normativity as a leading element. Thus, the legal ideals are implemented in the system of legal relations in the form of the relationship is formally equal, free and independent from each other subjects of law, legal procedures and mechanisms that perpetuate the norms and laws in the culture.

Values of law find their Genesis in the form of their personal awareness, "the spot" on the individual. Some legal values in varying degrees, the real meaning of cash disbursed in the form of rules, norms of behavior of subjects of law, others are their goals and ideals. But the existing (cash) legal values cannot be understood as self-contained and reticent.

Specific, value-semantic experience of the person in the horizon of the individual is twofold: the "I" and "others" are moving in different planes (plans) vision and assessment, and therefore become value-relevant is equivalent to the evaluation itself, and other under the common rule of morality, law or under any law.

As claimed by Mikhail Bakhtin: "no One can take neutral to me and to another position: the abstract and the cognitive point of view is devoid of the value approach to value orientations it is necessary to take only place in one event of life, needs to be implemented. Every assessment activity is an individual position in being: even God had to incarnate, to pardon, to suffer and to forgive, how to go from the abstract viewpoint of justice." But what people choose for themselves as the value of his life, which they see as the meaning of his existence, not necessarily is something lofty, noble: it can be directed against other people. The people who make for themselves the meaning, making people feel depends on spiritual level of the person, what it is.

Thus, the legal values are derived from the concept of personality. They are in the way of law are interrelated and complementary polar moments. The idea of the value of man endured the whole history of philosophy in the West, although it has gone through various stages of self-discredit. In the modern civilized society, the right is not only instrumental value - valuable "tool" of resolving social contradictions in various spheres of society, but also certain emancipating, educational tool that acts as its own value of law. Legal values are in the nature of deontic and are used to create, reproduce and reinforce social order and discipline in order to harmonize the interests of different social groups of people. The right to life and human society is valuable because it can serve as the basis of its self-creation in history, and as a form of realization of human creativity, and as a guarantee of freedom and protection from the barbarism and injustice.

Conclusion

the value of religious moral legal

Based on the analysis of certain spheres of human existence, it can be argued that the values Express the beliefs and preferences that do not rest on empirical basis. Values, unlike knowledge, are not subject to logical, empirical testing and justification. They represent some irreducible (source) intellectually and emotionally perceive the datum that encourage actors to hold them, to possess them and activities based on them, as perceived as a variety of benefits. They should not be given accurate and complete explanation, without resorting to the concepts of axiology. Apparently, right here, the authors of those concepts that believe that the center of meaning of human existence in the world constitute certain values. As a philosophical category, the value is what feelings and minds of the people dictate to recognize especially significant of all that exists and for what is life, what man wants for himself and not for something else. The value serves as a goal in itself, you seek it for its own sake, and not for the sake of material interest, benefit or gratification. The direction of installation of the subject and its activity on some value is called value orientation. The procedure of choice based on values is called evaluation.

The appeal to moral, religious and legal spheres of human existence reveals a single deep essence and compulsory nature on the existence of values. Of man, his moral character, the level of its cultural development very accurately characterize his values, what he prefers, what are his priorities in life, what path in life he chooses. These attitudes are manifested in its activities, communicating with others, self-esteem and evaluations of other people.

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