In the modern world, such a concept as globalization is widespread. Globality is a term that is increasingly used by philosophers when considering social and environmental problems on a global scale. Such global problems as drug addiction, the current state of society living under the dictation of the so-called sexual revolution (the reasons for the modern debauchery of Russian youth, in particular, and Western society as a whole), and other problems of the loss of the moral foundation of the human spiritual world.

Society, having lost its spiritual core, the main criterion of morality, in fact, loses complete system moral principles of his inner world. The emerging emptiness oppresses a person, he feels that something is lost, he fully feels the emerging emptiness. For example, using various narcotic substances, a person feels how the emptiness inside him is shrinking, becoming insignificant. Following the principles of sexual emancipation, at the same time acquiring pseudo-ethical values, a person begins to think that he has found himself, his place in society. But, delighting the soul with bodily charms, a person thereby destroys his own spiritual world.

It can be said that the crisis of modern society is a consequence of the destruction of obsolete spiritual values ​​developed back in the Renaissance. In order for society to acquire its own moral and ethical principles, with the help of which it was possible to find its place in this world without destroying itself, a change in previous traditions is required. Speaking about the spiritual values ​​of the Renaissance, it is worth noting that their existence for more than six centuries, determined the spirituality of European society, had a significant impact on the materialization of ideas. Anthropocentrism, as the leading idea of ​​the Renaissance, made it possible to develop many teachings about man and society. Putting man at the forefront as the highest value, the system of his spiritual world was subordinated to this idea. Despite the fact that many of the virtues developed in the Middle Ages were preserved (love for everyone, work, etc.), they were all directed towards a person as the most important being. Such virtues as kindness, humility fade into the background. It becomes important for a person to acquire life comfort through the accumulation of material wealth, which led mankind to the age of industry.

In the modern world, where most countries are industrialized, the values ​​of the Renaissance have exhausted themselves. Mankind, while satisfying its material needs, did not pay attention to the environment, did not calculate the consequences of its large-scale influences on it. Consumer civilization is focused on obtaining maximum profit from the use of natural resources. What cannot be sold has not only no price, but also no value. According to consumer ideology, limiting consumption can have a negative impact on economic growth. However, the link between environmental hardship and consumer orientation is becoming clearer. The modern economic paradigm is based on a liberal system of values, the main criterion of which is freedom. Freedom in modern society is the absence of obstacles to the satisfaction of human desires. Nature is seen as a reservoir of resources to satisfy the endless desires of man. The result was various environmental problems (the problem of ozone holes and the greenhouse effect, the depletion of natural landscapes, the growing number rare species animals and plants, etc.), which show how cruel man has become in relation to nature, denounce the crisis of anthropocentric absolutes. A person, having built for himself a convenient material sphere and spiritual values, drowns himself in them. In this regard, there was a need to develop a new system of spiritual values, which could become common for many peoples of the world. Even the Russian scientist Berdyaev, speaking about sustainable noospheric development, developed the idea of ​​acquiring universal spiritual values. It is they who in the future are called upon to determine the further development of mankind.

In modern society, the number of crimes is constantly increasing, violence and hostility are familiar to us. According to the authors, all these phenomena are the result of the objectification of the spiritual world of a person, that is, the objectification of his inner being, alienation and loneliness. Therefore, violence, crime, hatred are expressions of the soul. It is worth considering what souls and inner world are filled with today. modern people. For most, it is anger, hatred, fear. The question arises: where should one look for the source of everything negative? According to the authors, the source is within the objectified society itself. The values ​​that for a long time we were dictated by the West, they cannot satisfy the norms of all mankind. Today we can conclude that a crisis of values ​​has come.

What role do values ​​play in human life? What values ​​are true and necessary, priority? The authors tried to answer these questions using the example of Russia as a unique, multiethnic, polyconfessional state. Also, Russia has its own specifics; it has a special geopolitical position, intermediate between Europe and Asia. In our opinion, Russia must finally take its position, independent of either the West or the East. In this case, we are not talking at all about the isolation of the state, we just want to say that Russia should have its own path of development, taking into account all its specific features.

For many centuries, peoples of different faiths have lived on the territory of Russia. It has been noticed that certain virtues, values ​​and norms - faith, hope, love, wisdom, courage, justice, temperance, catholicity - coincide in many religions. Faith in God, in yourself. Hope for a better future, which has always helped people to cope with the cruel reality, to overcome their despair. Love, expressed in sincere patriotism (love for the Motherland), honor and respect for elders (love for one's neighbors). Wisdom, which includes the experience of our ancestors. Abstinence, which is one of the most important principles of spiritual self-education, the development of willpower; during Orthodox fasts, helping a person to get closer to God, partially cleansed of earthly sins. In Russian culture, there has always been a desire for catholicity, the unity of all: man with God and the world around him as God's creation. Sobornost also has a social character: the Russian people throughout the history of Rus', the Russian Empire, to protect their homeland, their state, have always shown conciliarity: during the Great Troubles of 1598–1613, during the Patriotic War of 1812, during the Great Patriotic War of 1941 –1945

Let's look at the current situation in Russia. Many Russian people remain unbelievers: they do not believe in God, or in goodness, or in other people. Many lose love and hope, becoming embittered and cruel, letting hatred into their hearts and souls. Today, in Russian society, the primacy belongs to Western material values: wealth, power, money; people go over their heads, achieving their goals, our souls become stale, we forget about spirituality, morality. In our opinion, representatives of the humanities are responsible for the development of a new system of spiritual values. The authors of this work are students of the specialty social anthropology. We believe that the new system of spiritual values ​​should become the basis for Russia's sustainable development. Based on the analysis, it is necessary to identify those common values ​​in each religion and develop a system that is important to introduce into the field of education and culture. It is on a spiritual basis that the entire material sphere of society's life should be built. When each of us realizes that human life it is also a value when virtue becomes the norm of behavior for every person, when we finally overcome the disunity that is present in society today, then we can live in harmony with the world around us, nature, and people. For Russian society today it is necessary to realize the importance of reassessing the values ​​of one's own development, developing a new system of values.

If in the process of development its spiritual and cultural component is diminished or ignored, then this inevitably leads to the decline of society. In modern times, in order to avoid political, social and interethnic conflicts, an open dialogue between world religions and cultures is necessary. Spiritual, cultural and religious forces should form the basis for the development of countries.


Today, the world is engulfed in a civilizational crisis, which is the result of a global "ideological catastrophe". It is quite obvious that the spiritual and moral climate of society is changing before our eyes, there is a change in value orientations, attitudes and beliefs of citizens. Many prominent philosophers of the past wrote about the decline of Western culture (Heidegger, Jaspers, Husserl, Fukuyama, and others). In modern scientific publications, the destruction of spiritual immunity is increasingly being pointed out, the crisis state of the human model in European civilization is emphasized. The anthropological crisis is expressed in the blockade of reflection, responsibility, the meaning of life, in double standards, in anesthesia of sensitivity, in rootlessness and deprivation, in soullessness and alienation. And the main pain point the modern socio-cultural situation is the destruction of intergenerational ties, alienation and confrontation in the family, at school and in society. The post-figurative type of culture (M. Mead) reveals that the concepts of good and evil have become relative, respect for traditions and family values ​​is falling, and the family is degrading as the main social institution.
The spiritual and moral crisis in society is stated by representatives of various sciences, and this problem must be considered interdisciplinary. Philosophers, sociologists, psychologists and educators emphasize that in the conditions of value anomie, the invasion of the criminal-criminal subculture into the life of Russians, the manipulative influence of the media, there is a sharp drop in the decline in morality, the depletion of spirituality, the growth of consumerism, permissiveness, and debauchery.
According to M. Heidegger, where there is danger, salvation also grows. Protection and preservation of the high spiritual values ​​of Russian society, its mentality are becoming a vital goal of modern society and, above all, its education system. We are talking about the education of tolerance, empathy, collectivism, ownership, the development of humanity and a strong civic position. The threat lurks in the very being of man. Numerous publications of recent years increasingly emphasize the idea that the victim of the pragmatic transformation of higher education is a person in his integrity and multidimensionality. According to scientists who share this position, despite significant changes in innovative educational technologies, the professional training of specialists at the university does not include concern for the integral development of a person, and the price for efficiency is its one-dimensionality. All modern models of man are mostly based on natural Sciences. But man is not only a natural and social being, but also a supernatural, existential, spiritual being.
top priority modern philosophy education is the study of the philosophical problems of man, his essential property to preserve the "properly human". The activities of anthropological philosophers, including system analysis human existence and the development of an innovative strategy for the intellectual and spiritual development of a person in the process of education is relevant and practically significant. Anthropological approach in the field liberal education consists in human dimensions, providing a solution to the problem of the revival and reproduction of the human in a person, his ability to self-sufficiency, originality, self-improvement, as well as to co-existence, empathy, sympathy and co-creation. For where the law of the prefix with - and self-, spiritual and human is lost.
Considering the origins of spirituality, V.D. Shadrikov emphasizes: "... we have every reason to consider spirituality as the leading active force in the formation of humanity." Spirituality as a property of a person is a fundamental quality of a holistic person, capable of realizing two basic needs: the ideal need for self-knowledge, self-development, self-improvement and the social need - focus on the other (sympathy, empathy, friend dominance). At the same time, the concepts of “spirituality” and “integrity” turn out to be interrelated: the integrity of a person is spiritual, and spirituality is holistic. For the Russian mentality, this is traditionally an alloy of faith, experiences, suffering and hope. According to E.P. Belozertsev, the content of the philosophy of education is formed "from our understanding of the various meanings of the Russian idea" .
Let us turn to the ideas of the outstanding Russian philosopher V.V. Rozanov, who argued that all cultural values ​​become hostile to man if they lose their spiritual content. V.V. Rozanov is an amazing phenomenon of Russian history, a philosopher who for the first time managed to determine the anthropological and methodological foundations of education. His deep, paradoxical reflections are surprisingly relevant and in tune with our time. It is unlikely that there will be another such controversial writer, teacher and philosopher as Rozanov. However, his constant commitment to the same main themes is noteworthy: the theme of education and the theme of the family as a true school.
Being a part of the Russian philosophical and religious thought of the late XIX - early XX century, Rozanov's philosophy demonstrates possible ways to continue the search for sources of improvement of modern society as a whole and its social institutions, in particular the family, as the main institution of the spiritual, moral and psychophysical formation of the individual. Rozanov's philosophical and pedagogical ideas open up effective ways of solving the problems of pedagogy that have been tested for centuries. The thinker calls for a return to a holistic worldview, illuminated by the light of the true Religion, which, according to the deep conviction of the philosopher, is Christianity, namely Orthodoxy. V.V. Rozanov and spiritual and pedagogical foundations for the revival of the family and personality. It is precisely in isolation from a holistic perception of the world and man that, in his opinion, lies the weakness of modern scientific thought. And only in the unity of scientific education and religious education is it possible to effectively organize pedagogical process.
key concept The defining methodology of education, according to Rozanov, is the concept of "spirituality", considered as an integral characteristic of a person and reflecting his essence and attitude towards the world and himself. Another system-forming phenomenon in the philosophy of education of V.V. Rozanov is the concept of "integrity", the idea of ​​becoming a person of culture as a process of internal spiritual growth, ascent to one's integrity.
The stagnation of the school V.V. Rozanov associated primarily with the violation of the three principles of education: individuality, integrity and unity of type. As a result of philosophical reflection on the problems of education and upbringing, he made a conclusion that was profound in its meaning: “We have didactics and a number of didactics, we generally have pedagogy as a theory of a certain craft, art or (to introduce this topic to this soul). But we do not have or did not have what could be called a philosophy of upbringing and education, i.e. discussions of education itself, of upbringing itself in a number of other cultural factors and also in relation to the eternal features of human nature and the constant tasks of history. Who will not be amazed that, having studied so much, with such improved didactics, methodology and pedagogy, we have the fruit of this (the new man) rather negative than positive. What is forgotten is the philosophy of education; not taken into account, so to speak, the geological layers, of which we unsuccessfully plow the surface film "on the ground" .
This was written in 1899. However, even today modern pedagogical science in many respects continues to unsuccessfully “plow” only the surface layer of secondary and higher education, without delving into that fundamental depth from which potential resources for reforming education can be extracted. And one cannot but agree with the opinion of scientists who argue that modern education, which is not based on a philosophically sound doctrine of man and his place in nature, history and culture, inevitably brings us closer to the gathering "twilight of enlightenment".
Literature
  1. Heidegger, M. Letters on Humanism. The problem of man in Western philosophy. - M., 1988
  2. Shadrikov, V.D. Origin of humanity. - M.: "Logos", 2001.
  3. Belozertsev, E.P. Education as a spiritual task for man: In Sat. Philosophy of national education: history and modernity. - Penza, 2009.
  4. Rozanov, V.V. Twilight of Enlightenment. - M., 1990.

Finally, THE FOURTH, no less terrible GLOBAL PROBLEM - THE CRISIS OF HUMAN SPIRITUALITY. Virtually all secular and religious, global and regional, ancient and new ideologies today cannot even provide any convincing answer either to the actual problems of the era or to the eternal demands of the spirit. Defenseless, tossing, limping human thought in many cases is unable to grasp the present, maturely evaluate the past, at least somehow foresee the future.

There are currently no reliable social theories and philosophical and anthropological concepts within which it would be possible to more or less definitely characterize our today and, even more so, our tomorrow. Fear, anxiety, anxiety permeate all layers of human consciousness. One of the influential American philosophers Richard Rorty in the spring of 1995 at the Institute of Philosophy of the Russian Academy of Sciences told that in the American philosophical community everyone is so tired that they hope for something to appear, but no one has the slightest idea what it should be.

Sometimes they say that 19th century two ideas came to us that deserve to be called the ideas of the century (realizing that this is a strong simplification, we will nevertheless agree with it conditionally). One idea is socialist, the other is scientific and technological. It was believed that, relying on them, the people of the Earth would build a just society, gain the fullness of life, assert the freedom and dignity of the individual.

Both of these ideas are now in ruins. Both one and the other faced the boundaries set by the biospheric global opportunities human existence.

The socialist idea raised social justice to the shield, the technocratic idea raised economic efficiency. Their docking, conjugation, organic unification is not possible today. And our age has not generated new bright, principled, unifying ideas. And all mankind is now in some kind of ideological vacuum. Such is the fate of secular, scientific and philosophical-sociological ideas.

And world and local religions, or esoteric teachings of Western and Eastern shades, as they should, are called to the “other world”. However, despite the abundance of neo-religions (such as "Munism" or "Bahaism"), many-sided sectarianism in world religions, there are no fundamentally new ideas. All this is just a rewriting of traditionalist, canonical provisions that came from the past, sometimes very old. The dynamics of sharp global historical shifts sometimes leads to a loss of orientation, the collapse of shrines, and spiritual devastation.

These are some of the global problems of our time. They are real. They cannot be seen. However, you should not give up, fall into hopeless pessimism, despair and dramatize everything and everyone. There are threats, but there are also hopes. Though timid, but still hopes, prerequisites for overcoming global crisis collisions.

Many modern philosophers, sociologists, culturologists and other authors quite rightly write about a deep spiritual crisis that has struck modern humanity both locally (for example, modern Russian society) and globally. True, its causes and ways of overcoming it are interpreted by various authors in different ways. Some authors link the crisis of spirituality with the crisis of consciousness, speak of the de-intellectualization of modern society. Others believe that it is not the intellect that suffers in the first place. “Goodness and Beauty, morality and aesthetics suffer. A soulless person, a soulless society does not mean an increase in the stupidity of people. On the contrary, people become more businesslike and intellectual, live richer, more comfortable, but lose the ability to empathize and love. People become more active and functional, but alienated, losing their sense of life, robotic. The degradation of the Spirit, the withering away of its irrational state - this is the spirit of our time.

All of the above, of course, is true and is a serious problem that needs to be addressed. But I would like to draw attention to another extremely important aspect. "The problem of the crisis of spirituality in modern society, as a symptom of our time, is the problem of the absence of an Ideal that cements society." The authors point to a very important symptom spiritual crisis. True, it is not entirely clear: the absence of ideals is a consequence of a spiritual crisis, or a crisis of spirituality is a consequence of the absence of ideals. But one thing is certain: overcoming the crisis of spirituality and the spiritual improvement of man and society must necessarily be associated with finding such an ideal, an idea. Now they talk and write a lot about the need to find a national idea, but, in my opinion, in our era of globalization national idea must be united with the universal idea, national ideals - with universal ones. Without a national idea, a spiritual crisis strikes the entire nation, without a universal idea, all of humanity! According to many modern thinkers, not only individual countries, but all of humanity (including those countries that are traditionally considered to be prosperous) is now in a state of such an acute spiritual crisis, associated, among other things, with the lack of truly universal ideals and values ​​( what is considered to be universal human values, in fact, they are not, these are the values ​​of a bourgeois, industrial society, and, moreover, of yesterday). Overcoming this crisis is possible only if truly universal ideas, ideals and values ​​are found!

The main universal idea for today and in the near future should be the idea of ​​saving humanity from global dangers, crises and catastrophes, the idea of ​​solving the global problems of our time, the consolidation, integration and unification of mankind, the idea of ​​genuine, not imaginary globalization. What is happening now (globalization "American style") is an imaginary globalization, because it is not aimed at the true unification of mankind, but at the subjugation and exploitation of some peoples by others ("golden billion"). Moreover, such globalization, as N. Moiseev wrote, does not solve global problems, the totalitarianism of the “golden billion” inevitably leads to an ecological catastrophe with a very low probability of human survival. Genuine globalization should be associated with solving global problems, overcoming global crises. To do this, humanity must acquire required level understanding the complexity and danger of the situation and find new forms public organization and collective will to implement the principles of co-evolution of man and the biosphere. The current ideas, ideals and values ​​of different countries and peoples in general are not far from the cave-medieval ideals and values. Their roots go back to the Middle Ages and even deeper - to the cave, primitive era of universal savagery. Medieval feudal fragmentation, the policy of appanage princes and suzerains, endless wars and armed conflicts, life in castles-fortresses, well-fortified, impregnable, provided with food supplies for a long siege, the constant need to take away the produced product from neighbors who themselves want to take it from you, and etc., etc. - all this is still for very, very many (both in the individual and in the public, state levels) are those stereotypes that define both their current ideas, ideals and values, and their politics, morality, ideology, worldview.

And the origins go even deeper - in primitive times with their rigid isolation from each other of individual clans and tribes, with an aggressive rejection of strangers, with the struggle for survival, for prey, for hunting grounds and other natural resources. Therefore, such stereotypes and ideals can be called cave-medieval. I believe that in the third millennium, for the sake of the salvation and survival of mankind, they should be decisively abandoned in favor of co-evolutionary and synergetic (synergetics in the literal sense - cooperation) ideals aimed at genuine cooperation of all countries and people of good will. Moreover, true cooperation should be aimed at the joint achievement of common goals (and common goal modern humanity - to survive and overcome global problems), and what is often called cooperation ("you to me - I to you"), in fact, is not cooperation, but, to put it mildly, market (bazaar) relations. Market relations and cooperation (especially in a synergetic sense) are two completely different things. Synergistic cooperation implies a cumulative effect: the unification of the efforts of different countries and peoples should give an effect much greater than the efforts of the same countries and peoples, but separately, or even in direct contradiction with each other (the “swan, cancer and pike” effect). Therefore, globalization (the unification of all countries and peoples into a single humanity) is a phenomenon that is certainly necessary, useful and positive, but it should be globalization "humanly" and not "American" (as well as not "Russian-style"). ", not "Chinese", not "Japanese", etc.).

Overcoming the spiritual crisis of modernity (both on a national and on a universal scale) should be associated with the idea of ​​uniting mankind for the sake of its salvation, for the sake of solving the global problems of modernity and the contradictions of modern civilization, for the sake of reaching new frontiers, beyond which a new round of safe and progressive development of mankind . And the national idea (for example, Russian) should be that each country (state) and each people are assigned certain place and a certain role in this synergistic unity. This can be compared to a sports team (soccer or hockey), where each player "knows his maneuver". The rival of modern humanity is quite formidable - global problems, but from sports we can take examples when a formidable opponent is sometimes defeated by an average team, strong precisely by the unity, cohesion, teamwork, solidarity of their players, by the fact that they perfectly know every "their maneuver" .

Communication is the basis of society, society. Outside of collective forms of interaction, a person cannot fully develop, self-actualize and improve himself. Individualism is fraught with the degradation of the individual, at best one-sided, and in other cases zero-sided development. It is individualism, coupled with other improper human qualities (and not at all the progress of science, technology and rationalism, as is often mistakenly thought) that is the main cause of modern global crises and catastrophes. “The one-sided technological evolution of modern society has led humanity to global crises and catastrophes. Accelerated progress in technology and technology, rapid change social relations, the predominance of scientific rationality in culture has led mankind to lack of spirituality, immorality. Human relationships, the culture of thinking has never reached such a low level before. We can unconditionally agree only with the first proposition (not the development of science and technology, but precisely the one-sided technological evolution). The third position raises doubts, since even earlier human relationships and especially the culture of thinking were not distinguished by a particularly high level. The second one is completely unacceptable. It is difficult to say what actually led humanity to lack of spirituality and immorality, it requires additional research, which is generally beyond the scope of this work, but I think that neither the progress of technology and technology, nor the change in social relations, nor the predominance of scientific rationality. The latter is not to blame for global crises, as is often mistakenly thought, the unrestrained desire of humanity for comfort at any cost is to blame for them.

The extermination of nature is irrational, therefore, true scientific rationality should be exactly the opposite - orientation towards what contributes to the survival and genuine, and not imaginary, progress of mankind. And what threatens mankind with death is the result of scientific irrationality, that is, science that is not connected with true reason. Paradoxically, not all and not always great scientists can be called truly rational beings, especially sincere, truly spiritual. rationality, although few people listen to it. P. S. Gurevich writes that today not only philosophy has turned out to be unclaimed. The most ordinary far-sightedness is unusual for people. Politicians are engaged in current issues, neglecting strategic thinking. Technocrats are trying their best to disperse the locomotive of modern civilization. How to save humanity? This question - very inappropriate and inconvenient for a technocrat and a pragmatic politician - is already being asked by a philosopher. It is not surprising that his questions are perceived as importunate and untimely prophecies of Cassandra. Philosophy often robs a person of his last consolation. Philosophy is the experience of extremely sober thinking, the practice of destroying religious and social illusions. The light of reason sometimes reveals many dark sides of our lives.

Unfortunately, this is not entirely true either. Philosophy can also be different: irrational, misanthropic, fatalistic, relying on fate, and not on reason, denying the very existence of global problems, their serious danger to humanity, or offering ways to solve them, which in fact can only worsen the situation. Although, indeed, it is philosophy, as well as the humanities, that not only can, but must show humanity a type of rationality, connected not with an unbridled desire for comfort, but with genuine spirituality, concern for the preservation of mankind.

Humanitarian sciences philosophy, including philosophy, must contribute to the development of true rationality, true soulfulness and true spirituality, must overcome the stagnation of reflective humanitarian thinking, overcome religious, social and other prejudices, eliminate the gap between the two parts of human culture and, finally, keep up with the development of scientific and technical component of human civilization, to adequately comprehend the social progress and spiritual life of a person, to contribute to a real solution, and even better - to forestall the problems that threaten modern humanity.

The spiritual crisis itself is evil, and its expansion is closely related to the expansion of evil. Accordingly, the overcoming of the spiritual crisis and the progress of spirituality are in themselves good, and their triumph is closely interconnected with the triumph of good. Although it is believed that good and evil are social categories, and they do not exist in nature, nevertheless, based on the widespread (although not controversial, but indisputable today does not exist) understanding of evil, any destruction of life in society, and nature is evil. Therefore, in nature, the source of evil is the struggle for existence, which inevitably leads to the extermination of some living beings by others. The struggle for existence also takes place in society, and in the early stages of its development it differed little from the struggle in nature. In primitive society and up to the Middle Ages, inclusive, there was a fierce, including armed, struggle for food and other material goods, for hunting grounds and other territories, for the extermination of other people's offspring for the sake of one's own life, for labor power (for turning other people into slaves for the sake of in order to work less himself), etc., etc. These are the true impulses of attraction to evil.

During the transition from pre-industrial to industrial society, when labor productivity and the amount of social product produced increased sharply, the bitterness of the struggle decreased, but did not disappear completely (two world wars are a vivid confirmation of this). An additional amount of material wealth was not so much distributed evenly among all workers in accordance with the labor invested, but was appropriated by a small number of people, which led to a sharp increase in the standard of living of the few and did not lead to an increase in the standard of living of the majority. The struggle for material goods, for the produced social product, for labor power, etc., continued, acquiring new forms and continuing to create impulses to gravitate towards evil. Why is this happening?

Some researchers associate this with the nature and essence of man, believing that private property, competition, hoarding, greed, envy, etc. are inherent in the nature of man. But I think that all this is due to the previous historical development society, and the roots go even deeper, in the natural existence of our ancestors. Over many millennia of forced struggle for existence, people have acquired the above qualities (greed, envy, etc.), these qualities are inherited at the socio-cultural level, and possibly at the genetic level. Now nothing (at least in developed countries) is forcing people to fight for existence, because the total product produced is, in principle, enough for everyone to be happy and comfortable, it remains only to organize its fair distribution, but the socially inherited qualities and motives inherited from past centuries, encourage the majority of the population not to a fair distribution of the social product, but, on the contrary, to redistribution, to the struggle for surpluses. The struggle for existence is replaced by a struggle for surplus, for luxury. Therefore, people are looking for various tools (power is one of them) in order to be able to access luxury, something that the majority of the population does not have. The fight for a piece of bread is replaced by a fight for delicacies, but this does not become less fierce. Although if the first fight can still be somehow understood and justified, then for the second fight, normal person there is no understanding, no justification. Unfortunately, modern society is abnormal, mentally and spiritually sick, it is struck by a deep spiritual crisis, so most of its members not only understand and justify the second fight, but also willingly take part in it.

If I were a believer, I would say that God specifically “gave” us global problems so that we could finally unite, forget internal strife and remember that we are all descendants of the same ancestors - Adam and Eve. As an atheist, I will say: the emergence of global problems is accidental or natural, but it is precisely this that gives humanity a chance to be reborn to a new life, to overcome centuries of enmity and strife, to unite and peaceful coexistence, to live “together with everyone and for everyone”. Materialistic biology is not sure of the existence of single "common" ancestors ("Adam" and "Eve"), but, firstly, even if there were no single ones, there were still common ancestors - ancient hominids, and secondly, in materialistic biology there is a well-founded theory that all seven billion modern people are descendants of a single line, a pair of ancient hominids who lived about four hundred thousand years ago ("Adam" and "Eve"), all other lines have already stopped during this time.

Of course, blood relationship is a weak argument in favor of peaceful coexistence, because it happens that the closest relatives quarrel, fight and even kill each other. However, this is one of the arguments. Blood relatives are all the more ashamed to quarrel, they should help each other. And besides, there are stronger arguments in favor of the need for unity and mutual assistance: without them, only the global self-destruction of all mankind can become an alternative.

Thus, the objective prerequisites for the consolidation of all mankind are present, but in addition to them, quite specific actions are also needed, including at the highest state and interstate levels, in order to rebuild the existing social system from the exploitation of one biological feature to the exploitation of the other - from the exploitation of the rejection of "aliens" and the desire to destroy them or enslave them (including modern slavery - colonialism and neo-colonialism, the use of "aliens" as raw material appendages) to the exploitation of collectivist instincts, feelings and aspirations of a person that contribute to unification , mutual assistance and mutual assistance. In the very nature of man lies the desire to put their own interests in second place, and the interests of their relatives - in the first place. only this desire was artificially suppressed for millennia social practice aimed at exploiting other features of a person, and even if this one, then in a specific, perverted form, when only persons of the same national, state or social-class affiliation were considered “relatives”, and all the rest were considered as “strangers” (at best as allies, and even then temporary, because “there are no permanent allies, but only permanent interests”), whose interests can be ignored at all, or even used as “material” to achieve their own interests.

Now it is only necessary to realize and affirm in the consciousness of mankind the idea that “kinsmen” are all mankind and all people, together with whom (and not at the expense of whom) each of us must build personal and social well-being. This should become a priority for both the public and individual development and human improvement. Man must learn to control the circumstances of his own existence. "Man has evolved as he has learned to control the circumstances of his being". The further development of man is all the more impossible without an even more conscious and purposeful management of these circumstances. But in modern society, the situation is largely reversed: a person loses control over the circumstances of his life, they control a person, and not vice versa. From here, the development of a person is replaced by stagnation and degradation of his personality. Why is this happening? The spontaneous natural forces that dominated primitive man are being replaced by no less spontaneous social forces, including the technosphere, which becomes self-sufficient and threatens to engulf both society and man. A person becomes an appendage of technology, an instrument for its maintenance, one of the secondary technical means. It is clear that under such conditions he can neither develop nor control the circumstances of his being.

To solve the problems associated with the relationship between man and technology, it is necessary to spread and educate a genuine technical culture everywhere, a culture of dealing with the technosphere, that is, a culture of subordinating the technosphere to other spheres of society, and not vice versa. In order to solve a wider range of problems related to the subordination of a person to spontaneous social forces, which instead of him govern the circumstances of his own existence, care should be taken to replace the spontaneity of the process of social development with consciousness, that is, to more fully and deeply realize the conscious-volitional principle and in activities to manage society and the circumstances of social life, and in conscious control over the course of social development. All this will immediately affect the further improvement and development of a person in the most positive and favorable way.

Thus, overcoming a deep spiritual crisis and ways to improve the positive social and spiritual qualities of a person are seen in overcoming negative sociality, which is accompanied by a “struggle with their own kind”, and in order to overcome it, it is necessary, firstly, to improve and develop society itself, improvement of cash social ties and relationships, and secondly, the improvement and development of a person. Here we need a set of economic, political, pedagogical and other measures aimed at changing the value orientation of modern humanity, moral and ideological imperatives, individual and social consciousness and worldview.

In all this (especially in the last one), philosophy is called upon to play a significant role, which is obliged to seek a worldview that can save people from death, for whom values ​​that go beyond the satisfaction of animal needs are dear. Philosophy should also contribute to the change and expansion of people's consciousness (individual and social), the development of more adequate and rational moral and ideological imperatives, an adequate and rational value orientation, etc. This should be the place of philosophy in the modern world (the search for which is concerned with a significant part of philosophical community), its role, significance and one of the main functions. Philosophy should contribute to overcoming the deep spiritual crisis that has struck a significant part of modern society, to the improvement and development of society and man.

V. A. Zubakov is right in this respect: “Now, when the problem of the survival of mankind is becoming decisive for both theory and practice, the role of philosophy as a spiritual and moral worldview is growing extraordinarily.” Spiritual, moral and informational values ​​should be decisive for the fundamentally new needs of mankind. There is an inversion: now it is not needs through interests that form values, but, on the contrary, values, defining the corresponding interests, should form reasonable human needs. Over the past four centuries, advances in science and technology have given people material wealth and comfort, but at the same time they have practically destroyed the source from which these material goods come. Sustainable development, cooperation and justice, ecologization, informatization and humanization are the key words of the emerging new world culture. Now it has become completely clear: the fate of the world depends on the spiritual development of man. Although this cannot be achieved by philosophical works alone, therefore, a set of measures should be initiated aimed at the spiritual and other development of mankind: pedagogical, political, economic, etc. , mental and spiritual realizations.

Concrete figures and statistical calculations - subject historical research, but the general dynamics is as follows: during the period of initial accumulation of capital in Western countries(XVII-XIX centuries), the standard of living of the majority fell even more, there was a sharp polarization of society into rich and poor. Then (in the 20th century) the standard of living of the majority in developed industrial and post-industrial countries (however, this is less than 30% of the human population, and this does not apply to 70%) began to grow steadily, and in a number of countries reached quite good indicators, forming the so-called middle class (middle class). But even in these countries, firstly, the standard of living of a small stratum (the super-rich) is growing much faster than the standard of living of the majority, so that the polarization of society continues to increase, and, secondly, an increase in welfare and living standards, if it reduces the amount of evil and struggle for existence, then insignificantly. Perhaps this struggle takes on milder forms, less often accompanied by violence and murders, but on the whole it remains quite fierce in all (including the most highly developed and post-industrial) countries, continuing to create impulses of attraction to evil.

Gilyazitdinov, D. M. Integrative pendulum society of P. Sorokin and alternatives for the development of Russia // Sotsis. - 2001. - No. 3. - p. 17.

11 Korobko, E. V., Platonova, M. V. Being of a person in the technogenic world // Man in modern philosophical concepts ... - T. 1. - P. 668.

Zubakov, V. A. Where are we going: to an eco-catastrophe or to an eco-revolution? (Contours of the eco-geosophical paradigm) // Philosophy and Society. - 1998. - No. 1. - S. 194.

13 Elgina, S. L. Fundamentalization modern education within the framework of the concept of sustainable development // Man in modern philosophical concepts ... - T. 1. - P. 735.

From the point of view of a universal approach, the contradictions of social progress on present stage accumulate in the global problems of mankind. The main global issues are:

Prevention problem wars and statements peace on the ground.

Problems caused by the ecological crisis.

Demographic problems (populationist and depopulationist).

Problems of human spirituality (education, healthcare, culture) and lack of spirituality (loss of universal human values ​​as internal guidelines for a person).

The problem of overcoming the negative consequences of scientific and technological revolution, computer revolution, information explosion.

The problem of overcoming human disunity caused by various economic, political, spiritual development of countries and peoples.

These and other problems are global, because, firstly, in essence, they affect the interests of all mankind and its future. They are global, their unresolved threatens the future of all mankind, and this threat goes in two directions: the death of mankind or regression in conditions of prolonged stagnation.

Secondly, these are the problems that require the unification of the efforts of all mankind for their solution.

Thus, the global nature of these problems stems not from their "ubiquity" and, moreover, not from the "biological nature of man", as many ideologists claim, but from the ever-increasing internationalization of all social activities on Earth, as a result of which they directly or indirectly affect humanity as a whole. .

Global problems of our era is a natural consequence of the entire modern global situation that has developed in the globe in the last third of the 20th century. For a correct understanding of the origin, essence and possibility of their solution, it is necessary to see in them the result of the preceding world-historical process in all its objective inconsistency. This position, however, should not be understood superficially, considering modern global problems as simply grown to planetary proportions. traditional local or regional contradictions, crises, troubles. On the contrary, being the results (and not a simple sum) of the previous social development of mankind, global problems act as a specific product of precisely modern era, as a consequence of the extremely aggravated unevenness of the socio-economic, political, scientific and technical, demographic, environmental, cultural development in a completely new, unique historical situation.

Ecological crisis, in essence, it's a social crisis. He is result of contradictions between the operation of the laws of society and the natural laws of nature. These contradictions led to the fact that for a very short term were undermined the mechanisms of self-regulation biosphere, and man became the most vulnerable in it. If the lower biological organisms for a very a short time adapted to these changes, and some of them mutated in an unknown, and in this case, unsafe direction for humans, then a real danger of physical and mental degradation arose in front of a person.

Thus, today it can be argued that technological development has gone "not where nature required." Mankind has crossed the threshold of the possibilities of the biosphere. One of the latest resource models of the state of the Earth in five main parameters: population, resources, industrial products, food, pollution of the environment, shows that if the growth rates of population, economy, depletion of resources are the same as the last decade, then the Earth will suffer a catastrophe , around 2040.

There are many causes and components of the ecological crisis, and they are not equal in importance: a population explosion (the biosphere was stable until the Earth's population exceeded two billion people); imperfection of engineering and technology; colossal chemical pollution of the environment; unplanned urbanization, etc. material, objective reasons. But perhaps the most main reason- a low level of spiritual culture, expressed, among other things, in the ecological ignorance of man and mankind. This needs to be remembered and spoken about today.

The ecological catastrophe before our eyes has turned from a gloomy forecast of the Club of Rome into an inevitable reality. Today the question is not about how to avoid it, but about how to survive it, mitigate it and slow it down. Negative consequences technogenesis in the first place. A technical civilization that destroys nature did not arise on its own, but within the framework of a culture with values ​​and ways to achieve them, orienting humanity to the unlimited development of technical means of exploiting natural forces. The idea of ​​the practical limitlessness of these reserves and the right of a person to dispose of them uncontrollably was laid in the spiritual culture. Such a view is not only detrimental to nature. This is a secondary problem. The primary misfortune is anthropological, that is, the destruction of man in man, the "damage" of human essence, the choice of erroneous guidelines and values ​​by him.

In the second half of the XX century. there was an overlap in time of these two catastrophes. Sometimes one gets the impression that environmental disasters have befallen our country, Russia, with particular force. But isn't it really? Are we not the height of lack of culture, irresponsibility, unsuitable organization of our political, moral and environmental education? But still, the ecological catastrophe, as well as the anthropological one that caused it, is of a global nature. And they are generated by a number of fundamental mistakes of mankind in the choice of value orientations, or rather, a deviation from universal human values, which are moral imperatives inherent only in human nature. They are not chosen, they are. The problem is how adequately they are embodied in human culture, including in the culture of this or that nation.

Proceeding from such an approach to man, to society, to civilization, it is necessary to understand a simple truth: a person can protect nature only when he himself remains a man in the spiritual sense, a man not only reasonable, but also conscientious, since reason and conscience are the only the dignity and property of Man, which allows him to know and appreciate what he "does".

In the current state of ecological research, we cannot determine exactly where and when man took the decisive step in shaping the current situation. But what exactly people played here leading role- that's for sure. In historical terms, most likely, it was the era of the New Age, when science and production entered into a "marriage", combining theoretical and practical approaches to nature. The philosophical, ideological meaning of this approach was expressed by R. Descartes: scientific knowledge gives technical power over nature, and the goal of science is to restore the paradise abundance lost by man due to the fall. To do this, he needs to conquer nature, to master and dominate it. T. Hobbes continued this idea, arguing that a person is initially independent and absolute and enters into relationships with others (people and nature) only to satisfy selfish interests.

Thus, this is one way to search for the main cause that caused the modern ecological catastrophe.

But it is reasonable to look even deeper into the origins of the ecological crisis, because how people treat their environment depends on what they think about themselves. It is absolutely unambiguous that the earliest person spoke about himself and the world around him in religion, including the Christian one. If in the period of paganism with its deities a person treated nature with respect, then in the Christian period the attitude of people to nature becomes different. According to the biblical story, God, step by step, created the Earth and everything on it, including man, declaring to him that every natural creature has no other purpose than to serve the purposes of man. So man, by the will of God, was blessed to exploit nature for his own purposes.

The Christian doctrine of creation, in a certain sense, opened up the psychological possibility of destroying nature with impunity. It is reasonable to believe that such a view could not but influence (in historical terms) the formation of modern environmental consciousness. In fairness, one cannot discount the alternative Christian approaches contained in Franciscanism and other interpretations of Christianity, which prohibit the utilitarian attitude of man to nature.

So, for all the problematic nature of the above, one cannot but agree that when analyzing the origins and causes of the ecological crisis, the subjective factors, norms and values ​​that caused this trouble, embedded in human consciousness, including Christian values, should be taken into account. And thus, in order to prevent further deepening of the ecological crisis and its negative consequences, not only material measures are needed, but also a reorientation of consciousness in its relation to nature, a whole system of environmental education is needed, which primarily carries moral values.

The demographic situation is also changing significantly on the planet. It is known that, along with nature, population acts as a material factor that determines the possibilities for the development of society. That is, being the basis and subject of social development, the demographic factor has an impact on all components of social development, although he himself is at the same time subject to their influence. There is no doubt that every historically determined economic order, a certain social organization, has its own laws of population growth and overpopulation. But in reality, these connections are not so unambiguous and straightforward. Based on the facts, one can agree with T.R. Malthus, who warned as far back as the 18th century that if people do not limit their sinful inclination, then in time they will plunge themselves into hell, predetermined for them by the forces of nature and society.

The facts are that today there is an absolute increase in the population. So, only by 1820 the population of the Earth reached 1 billion people. And then it took only 107 years for it to double (1927), and then 33 years for the next billion to be added, the fourth billion in 16 years, and the fifth in less than ten years. Thus, by the year 2000, according to the average version of the forecast, the population of the Earth will be approximately 7 billion people.

Today, on average, the Earth is growing by 83 million people per year, 12 thousand per hour. The average growth rate is 1.9% with a fluctuation step from -0.3% (natural decline) to +6% (biological maximum). Naturally, such growth rates could not but lead to a "population explosion". And despite the fact that this phenomenon is practically local, occurring in Asia, Africa and parts of Latin America, with its consequences it has created a global global problem. Uncontrolled population growth here is undermining the resource base of the entire Earth, rapidly approaching the maximum allowable load on the natural environment.

The population growth caused by the "demographic explosion" is associated with serious economic problems and consequences, I would like to think that only for these countries themselves, since here there is an intensive increase not in "working hands", but first in "mouths". But this is hardly the case. It is known that if the population is growing at a rate of 1% per year, then "demographic investment" in the economy should be 4%, so that the rates do not fall. economic growth and the standard of living did not decline in all respects. Naturally, with Western population growth rates, such investment "infusions" into the economy are beyond the power of either these countries themselves or developed countries that provide this or that support to developing countries. The consequence is hunger, the growth of poverty, both material and spiritual. But will the peoples of this region make claims against developed countries and demand compensation from them for their poverty? In the brilliant analysis of the "population explosion", given by Ch. Darwin - the grandson in the book "The Next Million Years", it is stated that there are facts of this kind. Consequently, the question posed is not idle, but one or another of its solutions will create additional problems for world civilization.

We cannot discount the possible political implications"population explosion" in developing countries for the whole world, which is already expressed today, for example, in the geopolitical claims of some of them.

However, it would not be correct to reduce the global demographic problem of modern civilization only to a "population explosion". Mankind cannot but be concerned about the minimum rate of natural population growth in developed countries, the effect of the causes that cause them, and the consequences that this process may "turn around" for them.

Russia also began to die out (by the way, demographic processes are no less threatening in the countries of the former USSR, especially in Belarus, Ukraine, and the Baltic states). In our country, due to ongoing social cataclysms and social instability, since the early 1990s, the death rate has exceeded the birth rate by more than 1 million people a year. The age and sex structure of the country's population has been seriously changed. Life expectancy is falling. Today, according to this indicator, Russia is below many developing countries. No less dangerous are the socio-economic, moral (including family instability) problems and consequences caused by the current demographic situation.

But it is especially necessary to dwell on the medical and biological problems of modern mankind. They arose at the intersection of the demographic, ecological, economic, moral crises of modern society and are their generalizing result. This is not only about bodily health, which in a civilized society has always been one of the first places in the system of human values.

"A healthy mind in a healthy body" - the ancient Greeks said. And it is all the more alarming to hear the growing warnings of biologists, geneticists, physicians that we are facing the danger of the destruction of humanity as a species, the deformation of its bodily foundations. For example, "achievements" genetic engineering open up not only new horizons, but also ominous possibilities of getting out of control of "mutated genes" that can distort the evolutionary adaptations of man, the mass production of artificial mutant bastards. The danger of breaking the main genetic code as a result of ill-conceived interventions in its structure is not ruled out. The genetic burden of the human population is growing. A sharp weakening of the human immune apparatus under the influence of xenobiotics and numerous social and personal stresses is recorded everywhere.

Eat real consequences this phenomenon. AIDS. This misfortune that befell mankind is the first global pandemic in history that sows death. A number of researchers believe that this is not just a disease, but a certain stage in the biological existence of the human race, which is associated with the unbridled mass intrusion of people into the natural foundations of their own being. AIDS today is no longer a medical, but a truly universal problem.

Ocean chemical substances in which our everyday life, drastic changes in politics and crises in the economy - all this affects nervous system, reproductive abilities and somatic manifestations of millions of people. There are signs of physical degeneration in a number of regions, an uncontrollable, truly epidemic spread of drug addiction, alcoholism with all their biological, social and moral consequences.

Finally, among global problems, a no less terrible threat is the crisis of human spirituality. Practically all secular and religious, world and regional, ancient and new ideologies today cannot even provide any convincing answer either to the actual problems of the era or to the eternal demands of the spirit.

Tossing about in the eternal search for truth, human thought in many cases turns out to be unable to embrace the present, to maturely evaluate the past, or to foresee the future with at least a minimum of accuracy. There are currently no reliable social theories and philosophical and anthropological concepts within which it would be possible to more or less definitely characterize our today and even more so tomorrow. Fear, anxiety, anxiety pervade all spheres of human existence.

There is no fresh outlook on the world. Two great ideas - socialist and scientific and technological, which came to the twentieth century from the nineteenth century, are currently experiencing a deep crisis.

At the beginning of the XX century. it was believed that, relying on these ideas, the people of the Earth would build not only a paradise, but also a fair, free, human-worthy society.

Both of these ideas are practically in ruins. Both of them collided with the boundaries set by the biospheric global possibilities of human existence. Noble was the long-standing primordial dream of people about a society of justice, equality, brotherhood and the satisfaction of all demands - material and spiritual. This is the idea of ​​communism. Alas, not to mention its ugly distortion by real practice, it is internally vulnerable, because the motto "to each according to his needs" cannot be based on the realities of life. The proof of this is a simple calculation. If the consumption standard of the population of the developing and former socialist countries (about five billion) is raised to the standard of living of the population of the developed capitalist countries (about one billion), then in 50 years the consumption of all resources must be doubled and energy production increased 500 times. Not forgetting at the same time that over these 50 years the population will increase at least 1.5 times. With existing technologies and consumer orientations, the planet's biosphere will not withstand this.

The same applies to technocratic optimism. Technique carries not only good, but also evil. Therefore, these ideas are now in such a state that it is difficult, and sometimes even dangerous, to rely on them. The socialist idea raised social justice to the shield, the technocratic idea raised economic efficiency. Their association did not take place. But our 20th century did not give birth to new unifying ideas either. It seems that we will not sin against the truth, saying that humanity is now in an ideological vacuum. This applies both to philosophical socialist ideas and to religions of various levels and shades, which did not go beyond the call "to the other world."

These are the threats to humanity. These are the problems. They are global. They are real. They are tragic. But there is also hope for their solution. One can agree with A.I. Solzhenitsyn that the world has now come, if not to death, then to a turn in history, in significance equal to the turn from the Middle Ages to the Renaissance. And it will require new deeds and a new person, thinking in a new way, creating in a new way.

Even today, one can point to some certain hopes, prerequisites for overcoming global crisis collisions that will help to ward off the universal threat from humanity.

First- deployment of the information revolution. It can create an objective substantive basis that will make it possible to avert the thermonuclear and environmental threat hanging over humanity.

Second - approval as the dominant type of world economy of a mixed market and socially protected economy with elements of a convergent type. This form of economic relations will contribute to linking the interests of different economic entities, finding a balance between economic efficiency and social justice.

Third- the formation of the principle of non-violence and democratic consent in all types of social and personal relations. It is necessary to debunk the opinion, which has been established since ancient times in the minds of people, that "violence is an organic way for people to communicate" (Nietzsche), that "aggressiveness is an irremovable moment of human behavior" (Freud). The ideal of non-violence, which was talked about by many, from Jesus Christ to V. Lenin, can cease to be only an alluring distant goal, an ideal, and turn into a defining regulator of human relations.

Fourth- unifying (ecumenical) processes of spiritual life in both secular and religious versions. Tolerance (tolerance), rejection of spiritual confrontation illuminated by ideology. Pluralism of opinions. This is a reasonable recognition that the world is multidimensional, diverse and cannot and should not be otherwise. And we all need to live in this world, and the elimination of intolerance, xenophobia, patronizing messianism is one of the main conditions for the life of present and future humanity.

Fifth - it is a steadily ongoing interethnic and intercultural integration while maintaining the autonomy and uniqueness of each ethnic group and each culture. The universalization of culture and the preservation of originality, originality, the interpenetration of cultures and the borrowing of "finds of peoples from each other."

sixth- a breakthrough in the field of intelligent search. The transition of the human intellect from "a state of mental satisfaction to a state of puzzlement, surprise", which implies the interpenetration of traditional, dating back to Heraclitus and Hegel, dialectical ways of thinking with the concepts of modern formal-logical mathematic systems. Natural intelligence coupled with "artificial" intelligence, supplementing the creative capabilities of the human brain with the creative capabilities of computer systems.

It is worth noting that now there is an acute issue of finding acceptable contacts between the rational and non-rational, scientific and technical, aesthetic and mystical in the development of reality.