Human values ​​definition. Abstract on the topic "Eternal universal values: Righteous behavior"

Values ​​\u200b\u200b"eternal"

1. Based on goodness and reason, truth and beauty, peacefulness and philanthropy, diligence and solidarity, worldview ideals, moral and legal norms, reflecting the historical spiritual experience of all mankind and creating conditions for the realization of universal interests, for the full existence and development of each individual.

2. Well-being of loved ones, love, peace, freedom, respect.

3. Life, freedom, happiness, as well as the highest manifestations of human nature, revealed in his communication with his own kind and with the transcendent world.

4. "The golden rule of morality" - do not do to others what you do not want them to do to you.

5. Truth, beauty, justice.

6. Peace, the life of mankind.

7. Peace and friendship between peoples, individual rights and freedoms, social justice, human dignity, environmental and material well-being of people.

8. Moral requirements associated with the ideals of humanism, justice and dignity of the individual.

9. Basic laws that exist in most countries (prohibition of murder, theft, etc.).

10. Religious commandments.

11. Life itself, the problem of its preservation and development in natural and cultural forms.

12. The system of axiological maxims, the content of which is not directly related to a specific historical period in the development of society or a specific ethnic tradition, but, being filled in each socio-cultural tradition with its own specific meaning, is reproduced in any type of culture as values.

13. Values ​​that are important for all people and have universal significance.

14. Moral values ​​that exist theoretically and are the absolute standard for people of all cultures and eras.

Explanations:
Human values ​​are the most common. They express the common interests of the human race, inherent in the life of people of different historical eras, socio-economic structures, and in this capacity they act as an imperative for the development of human civilization. The universality and immutability of universal human values ​​reflects some common features of class, national, political, religious, ethnic and cultural affiliation.

Human values ​​represent a certain system of the most important material and spiritual values. The main elements of this system are: the natural and social world, moral principles, aesthetic and legal ideals, philosophical and religious ideas and other spiritual values. In the values ​​of universal human beings, the values ​​of social and individual life are united. They form value orientations (determining what is socially acceptable) as priorities for the sociocultural development of ethnic groups or individuals, fixed by social practice or human life experience.
In connection with the object-subject nature of the value relationship, one can note the subject and subject values ​​of universal human beings.

The idea of ​​the priority of universal human values ​​is the core of new political thinking, which marks the transition in international politics from enmity, confrontation and forceful pressure to dialogue, compromise and cooperation.
Violation of universal human values ​​is considered as a crime against humanity.

The problem of universal human values ​​is dramatically renewed in the era of social catastrophism: the prevalence of destructive processes in politics, the disintegration of social institutions, the devaluation of moral values ​​and the search for options for a civilized socio-cultural choice. In Modern and Contemporary times, attempts have been repeatedly made to completely deny the values ​​of universal human or to pass off as such the values ​​of individual social groups, classes, peoples and civilizations.

Another opinion: Human values ​​are abstractions that dictate to people the norms of behavior that in a given historical era better than others meet the interests of a particular human community (family, class, ethnic group, and, finally, humanity as a whole). When history gives the opportunity, each community seeks to impose its own values ​​on all other people, presenting them as "universal".

Third opinion: the phrase "Universal human values" is actively used in the manipulation of public opinion. It is argued that, despite the difference in national cultures, religions, living standards and development of the peoples of the Earth, there are some values ​​that are the same for everyone, which everyone should follow without exception. This is a myth (fiction) in order to create an illusion in the understanding of humanity as a kind of monolithic organism with a single development path for all peoples and ways to achieve their goals.
In the foreign policy of the United States and its satellites, talk about the protection of "Universal Human Values" (democracy, protection of human rights, freedom, etc.) develops into open military and economic aggression against those countries and peoples who want to develop in their traditional way, different from the opinion of the world community.
There are no absolute human values. For example, even if we take such a basic right, spelled out in the UN Universal Declaration of Human Rights, as the right to life, then here you can find enough examples of various world cultures in which life is not an absolute value (in ancient times, most cultures of the East and many cultures West, in the modern world - cultures based on Hinduism).
In other words, the term "Universal Human Values" is a euphemism that covers the West's desire to impose a new world order and ensure the globalization of the economy and multiculturalism, which will eventually erase all national differences and create a new race of universal human slaves serving for the benefit of the elect (it should be noted that the representatives of the so-called golden billion will not differ from such slaves in any way).

The fourth opinion: the attitude to the concept varies from a complete denial of the existence of "Universal Values" to the postulation of a specific list of them. One of the intermediate positions is, for example, the idea that in the conditions of the modern world, where no community of people exists in isolation from others, some common system of values ​​is simply necessary for the peaceful coexistence of cultures.

Human values- these are fundamental, universal guidelines and norms, moral values, which are the absolute standard for people of all cultures and eras.
Eternal values:
1. Based on goodness and reason, truth and beauty, peacefulness and philanthropy, diligence and solidarity, worldview ideals, moral and legal norms, reflecting the historical spiritual experience of all mankind and creating conditions for the realization of universal interests, for the full existence and development of each individual.
2. Well-being of loved ones, love, peace, freedom, respect.
3. Life, freedom, happiness, as well as the highest manifestations of human nature, revealed in his communication with his own kind and with the transcendent world.
4. "The golden rule of morality" - do not do to others what you do not want them to do to you.
5. Truth, beauty, justice.
6. Peace, the life of mankind.
7. Peace and friendship between peoples, individual rights and freedoms, social justice, human dignity, environmental and material well-being of people.
8. Moral requirements associated with the ideals of humanism, justice and dignity of the individual.
9. Basic laws that exist in most countries (prohibition of murder, theft, etc.).
10. Religious commandments. Some religions consider their laws to be universal values. For example, Christians refer to the Ten Commandments as such.
11. Life itself, the problem of its preservation and development in natural and cultural forms.
12. The system of axiological maxims, the content of which is not directly related to a specific historical period in the development of society or a specific ethnic tradition, but, being filled in each socio-cultural tradition with its own specific meaning, is reproduced in any type of culture as values.
13. Values ​​that are important for all people and have universal significance.
14. Moral values ​​that exist theoretically and are the absolute standard for people of all cultures and eras.
Human values ​​are divided into several types:
1.Cultural.
2.Social.
3. Moral.
Cultural values- this is the property of a certain ethnic, social, sociographic group, which can be expressed by some forms of artistic, visual and other arts.
Human cultural values:
- Literature - as the main accumulator of invaluable experience of generations
-Religion - religious or ideological (including political) beliefs that replace them, which are the main components of a person's daily life, including those that form his internal culture.
-Art is everything that allows one person to express himself, and another - through the knowledge of the creativity of another to grow spiritually. These are very complex aspects of culture.
So - literature, religion, art - are the forming parts of the inner culture of the individual. They are the core values, without which the very existence of culture is either impossible or seems unlikely.
social values- this is the world of inner aspirations, unshakable, intimate life orientations of a person; life ideals and goals that, in the opinion of the majority in a given society, should be achieved.
The system of values ​​of social values ​​of the subject may include various values:
-meaningful values ​​- ideas about good and evil, happiness, purpose and meaning of life;
-universal values ​​- life, health, personal security, welfare, family, education, qualifications, law and order;
-values ​​of interpersonal communication - honesty, disinterestedness, goodwill;
-values ​​of public recognition - diligence, social status;
-democratic values ​​- freedom of speech, conscience, parties, national sovereignty.
Social norms are formed on the basis of social values. Social norm (from lat. norma - rule, model, measure) - a rule of behavior established in society that regulates relations between people, social life.
Types of social norms: customs, traditions, rituals, moral norms, legal and religious norms.
The highest moral values ​​of a person:
-Mutual assistance - a person's desire for good (help, salvation) in relation to others.
-Mercy is the refusal of condemnation and the willingness to help one's neighbor.
- Compassion - Pity, sympathy, caused by the misfortune of another person; condescension to the weak, crippled, sick.
-Honesty is another of the highest moral values. The easiest way to determine the level of morality of a person is to track how often he lies. The only practical justification for lying is white lies.

Universal values ​​and value orientations as the basis of the basic culture of the individual

The basis of the culture of the individual is its attitude to universal values. The term "value" is used to indicate the human, social and cultural significance of certain phenomena of reality.

In essence, the whole variety of objects of human activity, social relations and natural phenomena included in their circle can act as subject values ​​as objects of value relations, that is, they can be evaluated in terms of good and evil, truth and falsehood, beauty and ugliness, permissible and forbidden, fair and unfair, etc. Methods and criteria, on the basis of which the procedures for evaluating the relevant phenomena are carried out, are fixed in the public consciousness and culture as subjective values, acting as guidelines for human activity. These are attitudes and assessments, imperatives and prohibitions, goals and projects expressed in the form of normative representations.

Objective and subjective values ​​are thus, as it were, two poles of a person's value attitude to the world. In the structure of human activity, value aspects are interconnected with cognitive and volitional ones.

Each historically specific social formation is characterized by a specific set and hierarchy of values, the system of which acts as the highest level of social regulation. It fixes those criteria that are recognized by a given society and social group. The assimilation of these criteria at the personal level is the necessary basis for the formation of personality and the maintenance of normative order in society. Value systems are formed and transformed in different periods of society. Values ​​differ in their direction. Some of them retain their significance in different historical periods. Thus, the aesthetic values ​​of antiquity remained significant even after the death of the civilization that gave birth to them. The humanistic and democratic ideals of the Enlightenment also retained their significance.

An important element of value relations in society is the system of value orientations of the individual.

Value orientations - reflection in the mind of a person of values ​​recognized by him as strategic life goals and general worldview guidelines.

The totality of established, well-established value orientations ensures the stability of the individual, the continuity of a certain type of behavior and activity, expressed in the direction of needs and interests. Because of this, value orientations are the most important factor that regulates, determines the motivation of the individual. The main content of value orientations is the political, philosophical (ideological), moral convictions of a person, deep and permanent attachments, principles of behavior. Because of this, in any society, the value orientations of the individual are the object of education, purposeful influence. They determine the direction of volitional efforts, attention, intelligence.

The development of value orientations is a sign of a person's maturity, an indicator of the measure of its socialization. A stable set of value orientations determines such personality traits as integrity, reliability, loyalty to certain principles and ideals, the ability to make strong-willed efforts in the name of these ideals and principles, an active life position, and perseverance in achieving a goal. Inconsistency in value orientations gives rise to inconsistency in behavior. The underdevelopment of value orientations is a sign of infantilism.

In today's world, there are different value systems. For example, the value systems characteristic of French society: religious (charity, self-sacrifice, chastity, etc.); personal, created by man - economic (the right to work, free choice of profession, protection from unemployment, fair remuneration, etc.), democratic (a sense of friendship, the right to be free from discrimination based on race, nationality, gender, language, religion, origin etc.), healthy careerism (in the best sense of the word), social (the right to a standard of living), political (the desire for power, influencing others), aesthetic (sense of beauty, etc.).

The American researcher P. White singles out "civic virtues": hope and confidence, courage, self-respect and self-respect, friendship, trust, honesty, decency, education of citizenship.

English researchers define the following groups of values: the values ​​of freedom, equality and rationality; spiritual values ​​as an integrative quality (relation to the world); moral values ​​(good and evil); environmental values, citizenship; values ​​of health, art, healthy lifestyle.

V.A. Karakovsky, director of one of the Moscow schools, substantiates the following set of values: the earth as the common home of mankind, the land of people and wildlife; the fatherland is the only unique Motherland for each person, given to him by fate and bequeathed by his ancestors; family - the natural environment for the development of the child, laying the foundations of personality; labor is the basis of human existence; knowledge is the result of various labor, primarily creative; culture is the wealth accumulated by mankind; peace - harmony between people, peoples, states, the main condition for the existence of the Earth and mankind; a person is an absolute value, goal, means and result of education.

Modern domestic teachers (B.S. Gershunsky, N.D. Nikandrov, V.A. Karakovsky and others) argue that the universal does not negate the national, but, on the contrary, reveals itself in it. It is in the form of the national that everything unique and inimitable is realized for the first time, which subsequently acquires a universal status.

Human values ​​are higher than national ones, because they are recognized by the majority of people in all countries of the world. Humanistic pedagogy also refers to universal human values: human rights, recognition of a person as the highest value, respect for the personality of the child, his dignity; human freedom; protecting the rights of the child to freedom and development; affirmation of democratic principles in upbringing and education. Human rights and freedom are universal values, because they express the common interests of mankind, bring together and bring together the spiritual goals of different peoples, different religions, different eras. To learn to respect, appreciate and protect what has been created by all peoples means to realize and accept universal human values, understood as the unity of the national and international.

In modern society, among the value orientations, domestic researchers distinguish value relations to the Motherland, to their people, its traditions, language, culture, customs, to native nature; life (includes the right to life of every person, respectful and careful attitude to any manifestations of life, a meaningful life position); to himself, to his personal moral qualities (honesty and truthfulness, modesty, moral purity, and others); parents, relatives, children; to nature as the basis of humanistic relations; labor as the most important moral value.

In an assembly lecture given on November 18, 1997 at St. Petersburg University, N.D. Nikandrov, President of the Russian Academy of Education, proposed the following classification of values: the value of life, the values ​​of the family (spiritual closeness, physical closeness, children, parents, etc.), the values ​​of education and culture, labor as a value, ideology and politics as values.

The affirmation of civic, humanistic values ​​in society, the formation of a free individual who is aware of the interdependence of his rights and duties, who has a civic position, largely depends on the system of upbringing and education. The development of value orientations, which reflect the characteristics of the time, makes it possible for every person to feel like a citizen of the planet, a person of the world.

Awareness of universal human values ​​is possible in the formation of ideas, feelings, ideas aimed at society; orientation towards a combination of national and universal values; the study of human rights, duties towards society and other people; understanding of the unity of the rights and duties of a citizen; education of civic feelings and behavior; development of independence of judgments, feelings of empathy.

Orientation to universal values ​​is organically included in the content of education.

Every year, society moves further and further away from spiritual values ​​that were originally considered universal, material goods, the latest technologies and entertainment become more and more important. Meanwhile, without the formation of universal moral values ​​among the younger generation, society becomes disunited and degenerates.

What are human values?

Values ​​that are considered universal, unite the norms, morality and guidelines of many people of different peoples and eras. They can be called laws, principles, canons, etc. These values ​​are not material, although they are important for all mankind.

Universal values ​​are aimed at the development of spirituality, freedom, equality among all members of society. If in the process of self-knowledge of people there was no influence of universal values, acts of violence are justified in society, hostility, worship of the “money calf”, and slavery flourish.

Some are carriers of universal spiritual values. Most often they are known to many people even many years after death. The Russian land has raised many such personalities, among which we can mention Seraphim of Sarov, Sergius of Radonezh, Matrona of Moscow, Leo Nikolaevich Tolstoy, Mikhail Lomonosov and many others. All these people carried goodness, love, faith and enlightenment.

Very often, art objects are universal values. The desire for beauty, the desire to show one's uniqueness, to know the world and oneself awaken in a person a thirst to create, invent, design, create something completely new. Even in primitive society, people painted, created sculptures, decorated houses, and composed music.

Human values ​​also include a sense of duty, human dignity, equality, faith, honesty, duty, justice, responsibility, the search for truth and the meaning of life. Clever rulers have always taken care of maintaining these values ​​- they developed science, built temples, took care of orphans and the elderly.

Raising children on universal values

Human values ​​are not innate - they are acquired in the process of education. Without them, especially in the context of the globalization of modern society, it is easy for any person to lose their individuality, spirituality and morality.

The upbringing of children is mainly carried out by the family and educational institutions. The role of both those and others for the child is colossal, the exclusion from the upbringing of any of the links leads to disastrous consequences. The family is traditionally the source of such moral values ​​as love, friendship, fidelity, honesty, care for elders, etc. School - develops the intellect, gives the child knowledge, helps in the search for truth, teaches creativity. The roles of the family and the school in education must necessarily complement each other. Together they should give the child knowledge about such universal values ​​as responsibility, justice, patriotism.

The main problem with universal human moral values ​​in modern society is due to the fact that an alternative to the upbringing adopted in Soviet schools is still being sought. Of course, it had its drawbacks (authoritarianism, excessive politicization, the desire for show), but it also had significant advantages. In the family, the modern younger generation is often left to its own devices due to the high employment of parents.

The church helps to preserve enduring values. The Old Testament commandments and sermons of Jesus fully answer many of the moral questions of Christians. Spiritual values ​​are supported by any official religion, which is why they are universal.

pedagogical teenager universal society

Interest in the processes of interaction between people and their value orientations arose in the early stages of social development. The first observations of these processes were recorded in the works of Aristotle, Democritus, Confucius and other thinkers of the past. They paid attention to some processes leading to the development of social and cultural values, the formation of the spiritual world of man.

XVIII-XIX centuries synthesized the main trends in the development of the theory of value attitudes in such sciences as aesthetics, philosophy, ethics and developed them further. Confirmation of this can be found in the works of V. V. Hegel, I.F. Herbart, F. Nietzsche, and many others.

In the XX century. E. Hartmann, I. Kohn, P. Lapi, G. Münsterberg were engaged in the development of axiological thought. Various approaches to understanding values ​​have emerged. Such scientists as M. Varosh, M. Weber, N. Lossky, V. Stern and others worked in this direction. But almost all the works were reduced to listing value orientations. However, only O. Kraus decided to classify various theoretical approaches to the study of such a concept as universal values.

In the second half of the XX century. almost the central place was occupied by the discussion of the relationship between good and evil (S. Lyman, Ts. Makigushi, E. Montague, F. Matson, E. Fromm, and others). In Russia, the development of the theory of spiritual values ​​was carried out by B.N. Bugaev, A.I. Vvedensky, N.O. Lossky, A.V. Lunacharsky, S.L. Frank and others. The ideas of focusing on the values ​​of humanity were expressed in their works by V.G. Belinsky, A.I. Herzen, N.M. Karamzin, D.I. Pisarev, A.N. Radishchev, L.N. Tolstoy, K.D. Ushinsky, N.G. Chernyshevsky, ST. Shatsky and others.

The turn towards universal human landmarks in modern society gave the prerequisites for the appearance of the works of E.V. Bondarevskaya, O.S. Gazman, and others.

At the present stage, the problem of universal human values ​​is one of the most complex, affecting the interests of various social groups. Consider several options for interpreting universal human values.

Human values- a complex of concepts included in the system of philosophical doctrine of man and constituting the most important subject of study of axiology. Human values ​​stand out among other values ​​in that they express the common interests of the human race, free from national, political, religious and other predilections, and in this capacity they act as an imperative for the development of human civilization. Any value as a philosophical category denotes the positive significance of the phenomenon and comes from the priority of human interests, i.e. characterized by anthropocentrism. Anthropocentrism of universal human values ​​has a socio-historical character, independent of specific socio-cultural manifestations and based on the historically emerging unity of ideas about the existence of certain universal essential properties of human existence.

The universal human values ​​recognized by the world community include: life, freedom, happiness, as well as the highest manifestations of human nature, revealed in his communication with his own kind and with the transcendent world. Violation of universal human values ​​is regarded as a crime against humanity.

In the past, the universalism of those values ​​that are now commonly called universal human values ​​was realized only within the framework of an ethnocultural and social community, and their significance was justified by a divine establishment. Such were, for example, the Old Testament ten commandments - the fundamental norms of social behavior given to the "God's chosen people" from above and did not apply to other peoples. Over time, as the unity of human nature was realized and peoples leading a primitive way of life joined the world human civilization, universal human values ​​began to be affirmed on an all-planetary scale. The concept of natural human rights was of exceptional importance for the establishment of universal human values. In Modern and Contemporary times, attempts have been repeatedly made to completely deny universal values ​​or to pass off the values ​​of individual social groups, classes, peoples and civilizations as such. [Global issues and universal values. M., 1990; SalkJon., SalkJonsth. World Population and Human Values: A New Reality. New York, 1981.

The latest philosophical dictionary gives the following interpretation

Human values ​​are a system of axiological maxims, the content of which is not directly related to a specific historical period in the development of society or a specific ethnic tradition, but, being filled in each socio-cultural tradition with its own specific meaning, is nevertheless reproduced in any type of culture as a value. The problem of universal values ​​is dramatically renewed in the era of social catastrophism: the prevalence of destructive processes in politics, the disintegration of social institutions, the devaluation of moral values ​​and the search for options for a civilized socio-cultural choice. At the same time, the fundamental value at all times of human history has been life itself and the problem of its preservation and development in natural and cultural forms. The variety of approaches to the study of universal human values ​​gives rise to a plurality of their classifications according to various criteria. In connection with the structure of being, natural values ​​(inorganic and organic nature, minerals) and cultural values ​​(freedom, creativity, love, communication, activity) are noted. According to the structure of personality, values ​​are biopsychological (health) and spiritual order. According to the forms of spiritual culture, values ​​are classified into moral (the meaning of life and happiness, goodness, duty, responsibility, conscience, honor, dignity), aesthetic (beautiful, sublime), religious (faith), scientific (truth), political (peace, justice, democracy), legal (law and order). In connection with the object-subject nature of the value relation, one can note the subject (results of human activity), subjective (attitudes, assessments, imperatives, norms, goals) values. In general, the polyphony of universal human values ​​also gives rise to the conventionality of their classification. Each historical epoch and a certain ethnos express themselves in a hierarchy of values ​​that determined the socially acceptable. Value systems are in the making and their time scales do not coincide with the socio-cultural reality. In the modern world, the moral and aesthetic values ​​of antiquity, the humanistic ideals of Christianity, the rationalism of the New Age, the non-violence paradigm of the 20th century are significant. and many others. etc. Universal human values ​​form value orientations as priorities for the socio-cultural development of ethnic groups or individuals, fixed by social practice or human life experience. Among the latter, value orientations to the family, education, work, social activities, and other areas of human self-affirmation are singled out. In the modern era of global changes, the absolute values ​​of goodness, beauty, truth and faith are of particular importance as the fundamental foundations of the corresponding forms of spiritual culture, suggesting harmony, measure, balance of the integral world of man and his constructive life-affirmation in culture. And, since the actual socio-cultural dimension today is determined not so much by being as by its change, goodness, beauty, truth and faith mean not so much adherence to absolute values ​​as their search and acquisition. Among universal human values, it is necessary to specially highlight moral values, which traditionally represent the universally significant in its relationship with the ethno-national and individual. In universal human morality, some common forms of community life are preserved, the continuity of moral requirements associated with the simplest forms of human relationships is noted. Biblical moral commandments are of lasting importance: the Old Testament Ten Commandments of Moses and the New Testament Sermon on the Mount of Jesus Christ. Universal in morality is the form of presenting a moral requirement, associated with the ideals of humanism, justice and dignity of the individual.

Based on various literature sources, it can be said that

a stunning variety of points of view on this issue fit between two polar opposites: (1) there are no universal values; (2) there are universal human values.

Arguments first can be divided into three types:

• a) there were not, are not and cannot be universal human values; this follows from the fact that, firstly, all people and human communities had and have special, different and even incompatible interests, goals, beliefs, etc.; secondly, like any worldview problem, the problem of determining value cannot have an unambiguous solution at all, it is difficult to formulate it; thirdly, the solution of this problem is largely due to epochal and concrete historical conditions, which are very different; fourthly, values ​​were and are only local in time and space;
• b) there were and are no universal human values, but the concept itself is used or can be used for good or selfish purposes to manipulate public opinion;
• c) there were not and are no universal values, but since different communities do not exist in isolation from each other, then for the peaceful coexistence of various social forces, cultures, civilizations, etc. it is necessary to develop an actually artificial set of certain "universal values". In other words, although such values ​​did not actually exist and do not exist, they can and should be developed and imposed on all people, communities, and civilizations.

Arguments second points of view can be summarized as follows:

• a) universal human values ​​are a phenomenon only material, i.e. physical or biological: (wealth, satisfaction of physiological needs, etc.);
• b) universal human values ​​are purely spiritual phenomenon (abstract dreams about Truth, Goodness, Justice…);
• c) human values ​​are combination both material and spiritual values.

At the same time, some consider “values” to be stable, unchanged, while others consider them to be changing depending on changes in economic, political, military and other conditions, on the policy of the ruling elite or party, on changes in the socio-political system, etc. For example, in Russia the dominance of private property was replaced by the dominance of public property, and then private property. Values ​​have changed accordingly.

Each person, any society certainly enters into various relationships with himself, with his parts, with the surrounding world. The whole variety of such relations can be reduced to two types: material and spiritual or material-spiritual and spiritual-material. The former includes all types of practical activities: the production of material goods, economic relations, transformations in the material sphere of society, in everyday life, experiments, experiments, etc. AT spiritual and material includes, first of all and mainly, cognitive, evaluative, normative relations. Cognitive relations certainly contain the search for a solution and the process of solving such universal questions: “what is it?”, “what is it like?”, “how much is it?”, “where (where, from where)?”, “when (how long, until or after)?”, “how (how)?”, “why?”, “why?” and etc.

Evaluative relations are also associated with the search for universal questions, but of a different kind (questions concerning the meaning of the known or known, its essentiality, attitude towards people: “truth or error (false)?”, “interesting or uninteresting?”, “useful or harmful? ”,“ Necessary or unnecessary? ”,“ Good or bad? ”, etc.

Of course, it is possible to evaluate only what is at least to some extent known. Evaluation and the degree of its adequacy is directly dependent on the level, depth, comprehensiveness of knowledge of the person being evaluated. Further, it has a reverse effect on the further course of the process of cognition. If values ​​are impossible without evaluation, this does not mean that they depend entirely on it. All universal human values ​​are connected with the objective reality of nature and society, i.e. really exist. Consciousness can contain only desires, ideas, understanding of values ​​that differ in different people, communities, etc. But there must be, indeed, something in the values general even for very different people, i.e. have always been and still are human values.

On the basis of evaluative relations and the experience of their application to nature, society and man, norms and rules of behavior are formed, which are the denominator, the general result of social experience, by which people are guided in further cognitive, evaluative and practical activities. The elements of such normative relations are usually referred to by the terms: “principle”, “rule”, “requirement”, “norm”, “law”, “setting”, “commandment”, “covenant”, “prohibition”, “taboo”, “punishment”. ”, “definition”, “creed”, “creed”, “canon”, etc.

That valuable, which as such is realized by people in the course of their activity, is very heterogeneous. Therefore, it is impossible not to distinguish:

• 1) values ​​as such, as initial, fundamental, absolute (in the sense of indisputable), eternal (in the sense of always existing), etc.
• 2) values ​​that are of a private nature.

Since axiological (evaluative) activity directly depends on cognitive activity, then values ​​cannot be something that is incomprehensible to our thinking, that is unreal, impossible, unfeasible, unattainable, unrealizable, imaginary, fantastic, utopian, chimerical, etc. "Value is a term used in philosophical and sociological literature to indicate the human, social and cultural significance of certain phenomena of reality." Means, value- something real that is (exists) and at the same time has greater or lesser significance and importance for people.

S.F. Anisimov identifies the following groups of values:

absolute values: life, health, knowledge, progress, justice, spiritual perfection, humanity.

anti-values(pseudo-values): illness, death, ignorance, mysticism, human degradation;

relative(relative) values ​​that are inconstant and change depending on historical, class, worldview positions: ideological, political, religious, class, group. ; values ​​of people's material life; social values; values ​​of the spiritual life of society.

When using the term "universal" one should keep in mind at least three interrelated aspects:

• 1) universal (in the sense: common to all) as something that concerns every practically healthy and sane person (from primitive to modern);
• 2) universal as something that represents an absolute, enduring and highly significant need for humanity as a whole(eg environmental values);
• 3) universal as something that is or should be in the spotlight each state(for example, national and international security).

Thus, we can argue that universal human values ​​are something that is really important for people, which is certainly necessary, desirable, which has enduring, essential significance for almost every normal person, regardless of their gender, race, citizenship, social status, etc. . Human values ​​are highly significant for humanity as a unity of all people, as well as for any state, since it meets or should meet the needs, interests, needs of society and the citizen.

In accordance with the three areas of existence of universal values, three types of systems of these values ​​should be distinguished: 1) common personal values, 2) values ​​common to all mankind, 2) values ​​of the sphere of activity of states or a union of states. The initial, as we believe, is the system of personal or general personal values.

As a result, this structure has nailed the following form in our work:

moral values: kindness, justice, honesty, sincerity, humanity, responsibility, dignity, mercy, tolerance, modesty, care, etc.;

ethical values: beauty, truth, intelligence, etc.;

artistic values: beauty, creativity, acceptance of cultural values, etc.

spiritual values: faith, love, hope.

Leading in the study I'm wallowing universal moral values: kindness, justice, honesty, sincerity, humanity, responsibility, dignity, mercy, tolerance, modesty, care, etc.; focused on the internal qualities of a person, taking into account the norms of behavior and helping schoolchildren in social adaptation, closely interacting with social, civic, and communicative values. The main feature of moral humanistic values ​​is that their orientation is aimed at the benefit of man and life on earth. They permeate other values, so it is not uncommon to single them out.

In our work, we will consider the values: goodness, honesty and dignity.

"good" "honesty" and "dignity".

Dobro Ozhegov's Explanatory Dictionary

Something positive, good, useful, the opposite of evil; good deed.

In the only dictionary of V.I. Dahl writes that "Good-

materially, everything good cf. property or wealth, acquisition, dobrishko, esp. movable. All goodness or goodness of mine was gone. They have an abyss of good in chests. All goodness is dust.

In the spiritual value the good, which is honest and useful, all that the duty of a person, citizen, family man requires from us; the opposite of bad and evil. Do good, do not be afraid of anyone. Good does not go bad. Good is not repaid with evil. [

The outstanding scientist, humanist and thinker Ali Apsheroni spoke about goodness as follows: “Goodness is enduring spiritual and moral values ​​and good deeds committed under their influence.”

IN AND. Dahl gives the following interpretation of the concept of honesty: "Directness, truthfulness, steadfastness in one's conscience and duty, the denial of deceit and theft, reliability in the fulfillment of promises." A quality especially valued by native Russian people. In the ancient Russian instructions of the fathers to their sons, this quality comes first - "to live in good conscience, honestly and without deceit", "honestly fulfill your duty."

The Russians had such expressions: “I give my word of honor”, ​​“Honest gentlemen”, “Honest guests”, “He was honestly received and escorted with honors”.

Folk proverbs: “Honest greetings to the heart for joy”, “Honest refusal is better than a puff”, “Honest deeds are not hidden”, “Honest and bow to an honest husband”, “A good (honest) wife and an honest husband”. IN AND. Dal

Dignity - a set of properties that characterize high moral qualities, as well as consciousness of the value of these properties and self-respect. Lose your dignity. Speak with dignity (Ozhegov I.S. Dictionary of the Russian language)

The eminent German scientist Immanuel Kant spoke about dignity as follows: "Dignity is a person's respect for the law of humanity in his own person."

Dignity - the concept of moral consciousness, expressing the idea of ​​the value of the individual, the category of ethics, reflecting the moral attitude of man to himself and society to the individual. Consciousness of one's own dignity is a form of self-control of the personality, on which the exactingness of the individual to himself is based; in this respect, the demands coming from society take the form of specifically personal (to act in such a way as not to humiliate one's dignity). Thus, dignity, along with conscience, is one of the ways a person realizes his duty and responsibility to society. The dignity of the individual also regulates the attitude towards her on the part of others and society as a whole, containing the requirements of respect for the individual, recognition of her rights, and so on.